LIBRARY OF CONGRESS. 






UNITED STATES OF AMERICA. ! 



\ 



N^OTES 



ON THE 



THE LlBRAftTJ 
OF CONOasSSI 

WASHINOTOir 



HEIDELBERG CATECHISM, 



FOB 



Parents, Teachers and Catechumens. 



/ <^ 



IT 



h^ 



By Kev. a. C. WHITMER. 



^ OF COAfa>. 






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PHILADELPHIA: 
GEANT, FAIRES & EODGERS, 52 & 54 NOETH SIXTH STEEET. 

1878. 

(V 






Entered according to Act of Congress, in the year 1878, by 

Rev. a. C. WHITMER, 
In the Office of the Librarian of Congress, at Washington. 



TO 

PETER WHITMER 

OF BLOOMINGTON, ILLINOIS, 

THIS BOOK IS AFFECTIONATELY 

DEDICATED BY THE 

AUTHOR. 



PREFACE. 



It is not necessary to explain how tliese Notes 
came to be written. We often are led by a way we 
know not. 

Strange as it may seem, we have but little in Eng- 
lish on the Heidelberg Catechism, at least in a form 
to be readily put into the hands of our young people ; 
and a great want here has long been felt. 

These Notes may but poorly supply this want ; but 

to this end they are humbly given to the Church, in 

the name of the Lord. May His blessing rest upon 

them. 

The author trembles at his own daring ; for he has 

done what others, older, wiser and better, have for 
years past been unwilling to undertake. From their 
writings, however, published and manuscript, he has 
gathered many a rich thought and clear expression. 
Indeed in these Notes there is but little that is origi- 
nal, except their defects — which may the Lord forgive 
and overrule. And yet, of course, for every doctrinal 
statement the author is humbly willing to be held 
personally responsible. 

Altoona, Pa., 
Fassion Week, 1878 



.} 



mTEODUOTlOIir. 



*' Hold fast the form of sound words which thou hast heard of me." 2 Tim. 
1: 13. 

1) CatecMzation is not a dialogue, in which, he who asks and 
those who answer are on a level, equals ; but the Church, through 
the minister, asks the child a question, and at the same time puts 
into his mind and mouth the answer. The higher gives it, and 
the lower gives it back. The catechumen echoes back the word 
of faith, hope and love which he has heard. 

2) Catechization is nothing new. It comes, not from the Re- 
formers but from the Apostles themselves, yea even from the Jew- 
ish Church. The word catechize often occurs in the New Testa- 
ment, in the original Greek, though it does not appear in our 
English version. For example : Luke 1 : 4, " the things wherein 
thou hast been catechized " ; Acts 18 : 25, " catechized in the way 
of the Lord"; Romans 2: 18, ^^ catechized out of the law"; in 1 
Cor. 14: 19, *' teach" in the Greek is ''catechize". Of course it 
would be a mistake to suppose that the Apostles catechized pre- 
cisely as we now do ; but evidently they had the thing, though in 
a different form. Question and answer make catechization, whether 
verbal or from a book. 

3) We have always been a catechetical Church, holding to 
"educational" religion. In the very beginning of the Reforma- 
tion, already, large and small catechisms were issued, and were 
used by both old and young. 

4) The Heidelberg Catechism belongs to the Reformed Church 
of Europe and America. Its teachings are not an individual 



g INTRODUCTION. 

opinion, but an authoritative explanation of Ckristian doctrine and 
duty. The Church needs it to indoctrinate her people, voung and 
old. The caiecliumen shall faithfully memorize and study it as 
a part of his preparation for Confirmation ; but he must by no 
means then lay it aside. It has depths which he can sound only 
in after vears, riches of knowledge wiiich will open to him more 
and more fully as he grows in grace. 

5) It is called " Heidelberg," after the city of that name in Ger- 
many, where it was written and first published. So newspapers 
and Institutions are often named. So the Lutherans named the 
Augsburg Confession, and Presbyterians the Westminster Cate- 
chisms. 

The Palatinate, at that time, was a province of Germany, now 
making part of Prussia, Bavaria, Baden, and other German States. 
The electoral city of Heidelberg was its capital, situated on the 
left bank of the Xeckar. Of these Ehine Provinces, Prince Frede- 
rick in. became ruler in 1559. 

6) The Catechism was prepared at the request of Frederick. A 
bitter theolosical warfare was rasdng between the Lutheran and 
the Reformed leaders, and several conflicting Catechisms were in 
use among the people. Everything was in confusion. To unite 
his people in one faith, to quiet the Church, and indeed to estab- 
lish the Eeformation, the Elector had this Catechism prepared. 

7) It was written by two learned young theologians, Zachariaa 
Ursinus and Caspar Olevianus, whom Frederick had lately called 
to the University of Heidelberg. 

After it had been carefully examined and fully approved by a 
Synod of Superintendents and Pastors of the Palatinate it was 
issued by the Elector, January 19th, 1563, as the Confession of the 
Reformed Church. 

Frederick at once took pains to have it widely and wisely used. 
The Pastor explained a part every Lord's Day, and also read one- 
tenth of it to the Congregation. It was taught in every parochial 
school, and regularly the children were examined in it. 

S , The Catechism has a very interesting historical backgroimd, 
not merely as a whole but in its particular questions and answers, 
and can be rightly understood only in the light of this history. 
Almost every line expresses a truth over against some prevailing 



INTRODUCTION. 9 

error of tlie Eeformation period — Komish, Socinian, Anabaptist, 
etc. Some of its words and phrases are plain thrusts at these 
errors. 

9) Its value and popularity may be seen in the fact that it was 
at once received, with highest praise, in Switzerland, France, 
England, Scotland, Hungary, Poland, and especially in Holland, 
and so came to be translated into the language of these countries, 
and afterward into Spanish, Italian, Greek, Hebrew, Arabic, Ma- 
lay, and latest of all into Japanese. It has passed through more 
than five thousand editions in Germany alone. 

10) The Heidelberg Catechism has been the wonder as well as 
the study of three hundred years. Its whole make-up is peculiar. 
Both in plan and spirit it difiers from all other Catechisms and 
Confessions of the Eeformation period. It is full of theology, and 
yet not stiffly theological ; strongly doctrinal, but yet thoroughly 
practical ; profound, but not speculative ; comprehensive, but sim- 
ple ; peaceful, but not compromising. Its questions and answers 
are not impersonal and general, but consistently personal and ex- 
perimental. Its questions are full of grace and love ; its answers, 
of faith and hope. It was first prepared, and now for three hun- 
dred years has been used, both as a text-book for the children of 
the Church, and as the basis and Eule of instruction in our Theo- 
logical Seminaries. 

11) The peculiakities of the Catechism : — (1) Its divisions. 
A few years after its first issue, the questions and answers were 
broken up into fifty-two sections,* or Lord's Days, of unequal 
length, for convenient use in the families and parochial schools, 
that the children might pass over it all in one year. Its three 
Great Divisions will be treated under question second. 

(2) Its personal address. Unlike most Catechisms it speaks not 
to all, but to one. "Thy comfort?" "Wliat believest thou?" 
The child answers in the first person. " I am Christ's." *' I be- 
lieve." 

This personal address, running consistently through the whole 
Catechism, is not accidental but of purpose, and highly significant. 

* It is said that the five books of Moses were divided into fifty-two parts, 
to be read during the year in the Synagogue. See Acts 15 : 21. 



10 INTRODUCTION. 

It corresponds with the personal address of the Creed, the Com- 
mandments, and the Lord's Prayer. 

Both the letter and the spirit of the Catechism teach the child 
that he is ingrafted into Christ, is a member of the Church, and 
stands in the covenant and family of God. Therefore the Church 
puts into his mouth such high words of faith, hope and love. This, 
too, instead of being an offence is a merit in the Catechism. Our 
children, like Samuel (1 Sam. 3: 9), cannot possibly know their 
relation to Christ and the Church unless taught. The catechumen 
here simply speaks from his present actual position. 

But is there not danger in putting such high and sacred words 
into his mouth? May he not learn to say them hypocritically? 
May they not breed pride and self-righteousness ? 

Answer: The Reformed Church teaches her children early to 
speak the language of Canaan, for then it is more easily learned. 
Much they will fully understand only when older, but they need 
it even when young. 

Those who fear this course are not consistent. They without 
fear teach children hymns, prayers and Scripture, which yet ex- 
press the very highest professions and relations. For example : — 
" Our Father." " The Lord is my Shepherd." 

" Thou, O Christ, art all I want, 
All in all in Thee I find." 

Why then fear the same thing in the Catechism ? Are not these 
things true ? Is he not Christ's ? — a member of the Church ? — an 
heir of eternal life ? — a temple of the Holy Ghost ? Just these 
gracious facts are the ground for most powerful exhortation to stay 
in God's family, to grow in grace, and to bring forth fruit unto 
holiness (Eom. 6 : 22). What a wrong, then to a baptized child, 
not to teach him his true relation to Christ, and so make him feel 
that he is under no obligation to holiness ! 

(3) The position of the Creed. It is not on a fly-leaf, nor at the 
end, nor in some other obscure place, as if we were ashamed of it, 
or as if it were a mere relic ; but it is in the very heart of the 
Catechism, yea, is itself that beating heart. To be only locally 
central would mean nothing ; but the Creed is theologically cen- 
tral, and rules the whole plan of the Catechism. Standing in the 



INTRODUCTION. 11 

Second Part, it yet implies what is in Part First, and demands 
what is in Part Third. 

(4) The position of the Ten Commandments. They are not in 
the First Part as a condemning and convicting power, but in the 
Third Part, as a rule of life. " The law of God," mentioned in 
the third answer, is not the law in detail but the law in sum. 

(5) Its irenical spirit Though written in troublous times, amid 
much theological warfare and bitterness of feeling, yet the spirit of 
the Catechism is peaceful and mild, not controversial and polemi- 
cal, as one might expect. The only exception to this is the eigh- 
tieth question, which will be explained in its proper place. 

(6) The doctrine of conversion corresponds of course with the gen- 
eral plan and spirit of the Catechism. It comes not in the begin- 
ning, where many would expect it, but at the close. The fact of 
conversion is implied in the very first question and answer as also 
in the thirty- second, the seventieth, the eighty-sixth, and in many 
others ; i. e. the child's conversion is supposed to be going forward 
from childhood ; but the definition and explanation of conversion 
come only near the close of the Catechism. 

12) The Triglott, to which reference is occasionally made, is the 
Tercentenary edition of the Heidelberg Catechism, prepared by a 
Committee of the Eeformed Church in the United States, and pub- 
lished in 1863, as '' a critical standard edition .... in the 
original German and Latin, together with a revised English trans- 
lation." And this new English translation is very valuable fcr 
reference. Wherever it differs from the received translation in 
any important point, the diflerence arises mainly from the fact that 
it follows the original German, whereas the received translation 
follows the Latin copy. 

These introductory remarks prepare us now to take up the text 
of the Catechism. 



THE 



HEIDELBERG CATECHISM. 



FIKST liORD'S DAY. 



CHRISTIAN COMFORT. 

Question 1. Wliat is thy only comfort in life and death? 

Answer. That I, with body and soul, both in life and death, am 
not my own, but belong unto my faithful Saviour Jesus Christ, who 
with His precious blood, hath fully satisfied for all my sins, and 
delivered me from all the power of the devil ; and so preserves me 
that, without the will of my heavenly Father, not a hair can fall 
from my head ; yea, that all things must be subservient to my sal- 
vation : and therefore, by His Holy Spirit, He also assures me of 
eternal life, and makes me sincerely willing and ready henceforth 
to live unto Him. 

The first Lord's Day is introductory to the whole Cate- 
chism. The first question teaches the baptized child his 
Christian position. The second gives the divisions of the 
Catechism. Often, indeed, as here, the question has quite 
as much force and meaning as the answer, and so needs as 
much study and explanation. 

The first answer is the sum of the whole Catechism, yea, 
the sum of the Gospel, embracing the three great facts of 
sin ("all my sins"), redemption (" satisfied . . and de- 

13 



14 XOTES OX THE 

liTcred**), and thankiulnes ("willing ... to live unto 
Him "). Indeed every leading word has its full explanar 
tion in ite own propor place fiuther on: "Belong to . . . 
Christ," in Question 74; "aitisfied," in Qu^don 37; ''de- 
livered," in Question 45; "preserves" in Questions 26, 
27; "assures,"* in Questions 21, 53, 69-79; "live unto 
Him," in Questions 86-129. 

Ccnicr^ This impli^ misery. Back of this word lies 
the c. : : : f" =in, the source of all misery. Amid the 
soTTowi ials of life, we sadly need divine comfort to 

sustain a_ ^ . ^eer us. Thy. It niust be personal, as sin 
and misery arr '"-^r^^nal. The child does not understand 
sin and its c : i-s ^ zees, but must be taught the 5ict ; so 
in regard to this comfort. It is his. 1=, z:~ :,Lready. 
"Your redemption is b^un," says the Church to her 
child- ^ilVTiat i-* thy comfort? !!sc~ ~lat will be when 
you are full gro^^^^ : - :: ~_:-i may ;? :z ItIt.iz. _ :■ 
tions ; but, what is y : : : : i. dw already, as a child in 
grace? Here the Caie^iiiiriii iL^ea^itifully shows its practical 
character, tc::Li:ir the child first his r ' :' i. to Christ, 
and afterwr.ri —zrn the way is prej::: _ :— all this 
came about, CiIt. Compared with whi:li, w— :ihers ?.re 
as nothing. TTealth, feme, Snead?, T>:-^?r. T:>':»siii;:i, — 
" miserable comforters CLr ? ~r ;— 1. £: :ji_ iii msatisf^-- 



■ S 4 * ■ 



lag. 

deep as our misery. 



W I I .. I 



: : : z . by pr^ervarion, by redemp- 
Tuis is I. _: :: ^ _: is not a centre of staiezigfJi, 

- -k' - I - v :ie outciy of Ps. 61: 2. 

': • 'il'Ll Ciiri"."., Xotmy -rrn, much less 

rL 5. cu: His. T_ s is comfbrtin::-" iisitive. His. 



HEIDELBERG CxVTECHISM. 15 

not as grass and beasts are His, a mere creature, but also 
by blessed purchase ; His, not as a mere possession, but as 
living branches ingrafted on the true Vine ; yea more. 
His, as God's dear children, adopted of grace. I belong 
to Him, not because I have laid hold of Pllm, but for the 
more sure reason that He has laid hold of me. We become 
personally His in Holy Baptism, thus entering His 
covenant and Kingdom of Grace. Question 74 says that 
by baptism we are admitted (incorporated) into the Chris- 
tian Church. Question 70 says we, in baptism, are by the 
Holy Ghost made members of Christ. As the gospel was 
before the law, the promise before the curse (Gen. 3 : 15), 
so the Catechism here gives the child a taste of the sweet- 
ness of grace before pointing him to the bitterness of sin. 
It starts out, not with the fact of sin, but with the fact of 
redemption. It tells first not what you must do, but 
what God has done for you ; not what you must believe, 
but what is your highest joy ; not what you were or will 
be, but what you now are. "^ith body and SOUl. The 
whole man is under sin, and must be redeemed. With 
all our parts and powers, therefore, time and talents, pos- 
sessions and influence, we are His. All these shall be 
sanctified by His grace, and used in His service. (See 
Lev. 8 : 24.) In life and death.. We are His not only 
wholly, but always. His redeeming grace must cover the 
whole extent of sin. Hence the resurrection. 

This now is my sweet comfort. " I am Christ's." I, a 
little child, am His. Every Christian is Christ's. Not 
only ministers and grown people, but little children also. 

How now is all this a comfort ? Just as deliverance 
from Egypt was. Just as the adoption of a homeless 
child is. We now stand in right relation at every point. 
God is our Father. We have a heavenly home, and 



1$ NOTES ON THE 

angel's food, and robes divine. The catechumen mav not 
understand and appreciate all that lies in this gracious 
fact, but the fact stands. A three year old child cannot 
rightly know the meaning and value of his family rela- 
tion ; but yet he is really a child, an heir, and needs to 
be told this. 

The rest of the answer tells what Christ has done, and 
is doing. HlS blood, His atoning death on the cross, 
offering His life (which was in the blood; Lev. 17 : 11). 
Precious. ^>ot typical, like the blood sprinkled on the 
Jewish altar, blood that could not take away sin (Heb. 
10 : 1-4), but only point men forward (Heb. 9 : 8-14) to 
the true Lamb, whose blood should have perfect atoning 
power (John 1 : 29). !N'ot typical but " precious," meri- 
torious, efficacious, availing blood (1 Peter 1 : 18, 19). 
Fully satisfied. He is a perfect Saviour. This recon- 
ciliation to God is explained at length in Questions 37-45, 
but is here mentioned as the ground of hope. Delivered. 
The devil is the great enemy of Christ and of souls, the 
prince of this world (John 12 : 51 ; Eph. 2 : 2 ; 6 : 12). 
His kingdom and power are real. To him we belong by 
nature ; and from his power Christ, by His resurrection 
victory, has delivered us. Me. Our personal deliverance 
begins when we come under the power of His grace, and 
will be completed in our resurrection. FrOHl all the 
power. His power is broken (Col. 2: 15). He can 
tempt but not control us. He can vex, but does not own 
us. Christ is our Lord. Preserves lae. Only He 
could make me His own, and only He can keep me (Jolin 
10: 28). As true of soul as of body. All things • • • 
subservient. Sickness, trial, temptation and danger 
may come; but they must all work together m God's plan 
for our spiritual good (Rom. 8: 28.) Therefore, ?*. e., 



HEIDELBERG CATECHISM. 17 

because i am Christ's. Holy Spirit. In this answer 
the three Persons of the Trinity are distinctly named. 
ASSUIGS me. Of eternal life, of perfect salvation, 
which is now only begun (Ques. 58), not only by comforting 
promises, but especially by His quickening inworking 
(Rom. 8 : 15-17). Of course this assurance is not at five, ten 
or twenty ; but from a weak beginning, it becomes stronger 
and stronger as we yield ourselves to the work of the 
Holy Ghost. This Christian self-consciousness, or rather 
Christ-consciousness, has its parallel and illustration in 
our natural self-consciousness. Makes me Willing. By 
nature we are both unwilling and unable to serve 
Christ. The Holy Ghost gives us a difierent spirit 
and power (Luke 1 : 74; 75). To live unto Him. Not 
just after confirmation, but now already, as a Christian 
child, shall I live in His holy service, and work for His 
kingdom, by doing the duties of my childhood in His 
name, by His grace, and to His praise. 

Thus while the Church teaches her baptized children 
their high and gracious position in Christ, she also teaches 
them not to live in sin (Rom. 6: 1-11), but to bring forth 
fruit unto holiness, and this not merely after confirmation, 
nor yet first during catechization, but from their infancy 
on through all their years. As the Spirit bears witness to 
them, so their godly life shall bear witness to others, of 
their standing in grace. 



THE GREAT DIVISIONS OF THE CATECHISM. 

Question 2. How many things are necessary for thee to know, 
that thou, enjoying this comfort, mayest live and die happy? 

Answer. Three ; the first, how great my sins and miseries are ; 
the second, how I may be delivered from all my sins and miseries ; 
2 



18 NOTES OX TnE 

the tldrd, how I shall express my gratitude to God for such delive- 
rance. 

The Triglott translates : " That thou in this comfort 
maye^t live and die happily." " The greatness of my sin 
and misery." " How I am redeemed." " How I am to be 
thankful." 

Now how many things are necessary? Three, ^'- €-, 
three great leading and essential things ; and these are 
not independent of each other, but inwardly related, so 
that each can be rightly understood only in the light of 
the others. 

The Catechism is not a bundle of doctrines and duties, 
but a beautiful system — ^very logical and plain. The 
catechumen passing from point to point, finds that one 
prepares the way for another, and that the last always 
grows out of the preceding one. 

The divisions of the Catechism are based on the Epis- 
tle to the Komans, which has three parts : — The first three 
chapters teach us the universal sinfulness of the race ; the 
fourth to the eleventh inclusive teach us the way of salva- 
tion ; the twelfth to the end show us how the Chi-istian 
should live. 

Great and constant use was made of this Epistle by all 
the Eeformers. Iso other exerted a more powerful influ- 
ence on the teaching and preaching of that time. Owing 
to this fact, the Heidelberg Catechism came to be based 
upon Romans ; and the authors, following Paul's order of 
thought, divided the Catechism into three parts. This 
division, then, is both Scriptural and logical : Sin, Delive- 
rance, Thankfulness. These three things* we need to know. 

* Indeed these three things lie already in Ques. 1. Misery is, 
implied in " comfort." Deliverance is expressed in " I belong to 
Christ." Gratitude lies in "live unto Him." 



HEIDELBERG CATECHISM. 19 

1.) We must know our misery, both the fact and the 
fruit of sin, not as a comfort, but in order to comfort; as 
a man needs to know his bodily disease, in order to re- 
covery. Only as we know our condition are we concerned 
about it. The knowledge itself is painful, but it makes 
us willing to lay strong hold of help. Part First is short, 
emphatic, and solemn, and well calculated to touch the 
heart and conscience of the catechumen, and to awake in 
him earnest desire for deliverance. 

2.) Knowing our sinful condition, we must also know 
th© way of deliverance, else our misery would only 
be increased. Deliverance is not through sinful self, 
nor yet through any mere creature, but only tjirough 
Jesus Christ (1 Tim. 2: 5). The love of the Father, the 
sacrifice of the Son and the renewing of the Holy Ghost, 
at once give us the outline of the Creed, which the Cate^ 
chism places in Part Second. 

3.) Those redeemed must be thankful, but they must 
be taught how to return thanks, namely, in good works 
as the fruits of grace. Hence the Ten Commandments 
and the Lord's Prayer are given in Part Third. 

See illustrations of this order in Ps. 40: 1-4 (pit, 
brought out, song of praise); Ps. 50: 15 (trouble, deliver, 
glorify) ; Rom. 7 : 24, 25 (wretched, deliver, thank) ; Eph. 
5: 8 (darkness, light, walk). 

The First Part shows us our relation to the Father, as 
condemned under His law and needing repentance. 

The Second Part shows us our relation to the Son, in 
whom we must believe as our only Saviour from sin and 
misery. 

The Third Part shows us our relation to the Holy 
Ghost, by whose sanctifying power and gracious guid- 



20 



NOTES OX THE 



ance alone we are able to live holv, obedient and thank- 
ful lives. 

All may be summed up as follows : 



Sin. 


Eepentance. 


Father. 


Deliverance. 


Faith. 


Son. 


Thankfulness. 


Obedience. 


Holy Ghost. 



HEIDELBERG CATECHISM. 21 



THE FIEST PART. 



OF THE MISERY OF MAN. 



SECOI^D LORD'S DAY. 



OUR MISERY. 
Question 3. Whence knowest thou thy misery ? 
Answer. Out of the law of God. 

Here begins Part First, the shortest of the three, but 
the hardest to appreciate. Let this fact be early known, 
that catechumens may all the more earnestly study it. 

Whence knowest thou thy misery? The question 

does not ask what it is, but whence we know it. Nor 
does it mention our sins, but only " misery," the conse- 
quence of sin, because we more easily see and are more 
concerned about these consequences than their cause. 

Men do not and cannot, of themselves, rightly know 
their misery. They know neither its nature, cause, nor 
extent. 

They know the fact of misery, from its manifold conse- 
quences, in body and soul, and in all the relations of life, 
— sickness, pain, sorrow, death, an aching heart, pangs of 
conscience, unrest of soul, vain strivings after happiness, 
and fruitless longings after God. The earnest outcry of 
men in all ages has been, 

" Oh where shall rest be found, 
Eest for the weary soul." 



22 NOTES ON THE 

But the meaning of all this they do not know. They 
trace these evils only to secondary causes, to enemies, to 
ignorance, to misfortune, to natural laws, and to the hiding 
of God's face ; whereas sin is the first and only cause of 
all our misery and death (Rom. 5: 12). By it we are 
brought into wrong relation to God, to self and to the 
world ; and so long as we are in this wrong relation, we can- 
not rest (Is. 57 : 20, 21). Good old St. Augustine richly 
says, " Thou, God; hast made us for Thyself, and our 
hearts are without rest until they rest in Thee." Man is 
a star out of its appointed course. He is the prodigal 
son, gone from a good home, and so in misery. 

But whence do we know this ? God tells us, " By the 
law is the knowledge of sin " (Eom. 3 : 19, 20). How 
the law shows us our misery will be shown under Ques. 5. 



THE LAW OF GOD. 
Question 4. What doth the law of God require of us? 

Answer. Christ teach eth us that briefly (Matt. 22: 37-40), 
*' Thou Shalt love tlie Lord thy God with all thy heart, with all 
thy soul, with all thy mind, and with all thy strength. This is the 
first and the great command ; and the second is like to this : Thou 
shalt love thy neighbor as thyself. On these two commands hang 
the whole law and the prophets." 

Law of God. "What is here meant? Not the Ten 
Commandments, but rather their sum ; the law, not in 
detail, but in concentrated form ; not as a rule of life, but 
as a condemning power ; not to point out acts of trans- 
gression, but to show the absence of all proper disposition 
to do good acts. The full force of the law is felt only in 
this short form in Matt. 22 : 37-40, which, like a sun- 
glass, gathering up the scattered forces of the divine law 



HEIDELBERG CATECHISM. 23 

into the focus of the little word Love, burns into the con- 
science of man. 

Christ teacheth lis. While other Catechisms place the 
Ten Commandments in the beginning, and so make the 
child hear the thunder of Sinai, this makes Christ his first 
teacher. Indeed, grace and love were at Sinai already 
(Ex. 20: 2). Briefly. That is, not merely in few words, 
condensed as in Luke 18 ; 20, but in substance, essence, 
principle. And this sum of the law he found ready to 
hand in Deut. 6 : 5, and Lev. 19 : 18. What wonderful 
brevity and fullness, compared with human legislation ! 

Thou shalt. This sum of the law is not negative like 
the decalogue, but positive ; implying that the Christian 
child has grace to keep it in this positive form. 

Love. Christ reduces the whole law to this one word. 
So Paul does (Rom. 13: 10). Love is not action, but a 
state of will toward God. It is the essence of all right 
action, the principle and substance of all true obedience 
(1 Cor. 13: 1-13). God Himself is love, and He requires 
in man a like spirit and will. 

1)- God. This love is twofold, to God and to man. 
Hence the law was written on two tables (Ex. 34: 1). 
The first table relates to God, because He is the highest 
object of our love. Thy God. So He said to His people 
at Sinai (Ex. 20: 2). ''Thy God,'* as revealed in Christ. 
Eph. 2: 13-18. We are His, not by creation, but by 
gracious adoption. We are in His covenant, signed and 
sealed in holy Baptism ; and as His people we shall love 
Him. With all. Supremely, that is, in the highest pos- 
sible degree, because He is infinitely worthy. Heart : the 
emotional nature, the affections. Soul : the will or moral na- 
ture. Mind : the mental powers, reason, judgment, memory. 
Strength : this is added from Luke 10 : 27, and means not 



24 NOTES ON THE 

only the bodily powers, but also that the whole man shall 
love God (Lev. 8 : 24) to the full extent of all his powers. 

This is the first command because it is the sum of the 
first table of the law ; and great* because it relates to 
God, is above all ceremonial laws, and is the ground of all 
other laws. 

But why must we, who are so dependent on God and 
owe Him unspeakable love for His great love to us, be 
commanded to love Him ? Because sin has given us the 
spirit of hate. See under Ques. 5. 

2). Neighbor. Our relation to God is central, and 
therefore love to Him demands love to all His intelligent 
creatures. All men, because God loves all. Created and 
redeemed, they are our equals (Luke 10: 29-37). As 
thyself I not more, but also not less. But why must those 
so closely related by creation, preservation, redemption, 
social life and business ties, be commanded to love one 
another? Because sin has separated them, and intro- 
duced the spirit of selfishness and hate. 

This royal law (Jas. 2 : 8) is called the secOnd com- 
mand, because it is the sum of the second table. Like 
unto the first, having the same author, God, and the 
same essence, love. On these twO. They are insepara- 
ble. You cannot keep one and ignore the other. Some 
make great account of the first, and others of the second ; 
but they cannot be thus made twain, for in essence they 
are one. Love is their life-bond (1 John 4 : 20 ; 5 : 2). 
Hang all. These two tables include all our duties, in all 
the relations of life. The laW and the Prophets: every- 

■^ How men reverse this ! Many who scorn to lie, kill or grossly 
covet, and make great merit of loving their neighbor, think it a 
small matter to ignore God. His Day, Church and worship are 
nothing to them. 



HEIDELBERG CATECHISM. 25 

thing required and forbidden by God ; explained and de- 
clared by His ministers. 



THE LAW SHOWS US OUR MISERY. 
Question 5. Canst thou keep all these things perfectly? 

Answer. In no wise ; for I am prone by nature to hate God and 
my neighbor. 

The Triglott says : Keep all this, i. e., this law of love. 
The answer states a fact which men confess, we cannot 
keep the law ; and the reason, we hate God and man, 
which men deny. 

Perfectly. If the question were simply, " Canst thou 
keep the law of God ?"^the Christian child might rightly 
answer, "Yes, because I am Christ's, and have His Spirit;" 
but the Catechism adds " perfectly," and he must answer, 
" In no wise." 

God requires love, but we are prone to hate ; and this 
hate, like the love which God requires, is two-fold, toward 
God and toward man. 

1.) We are prone to hate God. This sounds harsh, 

but it is true. We show it not merely by gross sins, but 
indeed most by indifference to God, ignoring His claim 
upon us. How can you show greater contempt for a man 
than by slighting him ? Silence betrays as much bitter- 
ness as a blow. Love cannot be indifferent. The lack of 
right acts plainly shows the presence of a wrong spirit. 
The easy test of love is, keeping the Commandments 
(John 14: 15, 21, 24; 15: 10-14). 

The natural man thinks. he does not hate God ; but the 
god whom he loves lives only in his imagination, and is 
very different from the God of the Bible ; more merciful 



26 KOTES OX THE 

i^sm just, VcTT indulgent, overlooking many things, and 
even ignoring his own ordinances and statutes. This 
god the natnral man loves. But the living and trae 
Crod, the gracioos Jehovah, men do hate, and show their 
hate bv indifl^vence and disobedience. 

2.) We oTS "r:~5 :: ':.y.^ :zi z^Wizz?, This neces- 
sarily foL - -I ~r L : > r cannot love 
man. liove to _ -kes love to man possible. 
He who does not keep tiie zist table, c-i^ : keep the 
second. 

This hate expre^e? iiseli in r>ride. ambidon, envy, jeal- 
ousy, anger, cmelty, murder, adiiltcry. tlieft, mise wiaiess, 
covetoosaess, and all other lomis of selnihriess GraL 5: 
1^21), largely indeed in not caring for taose in di^iTeis 
(liokelO: 31, 32.) 

Of course man is not a devH, with all good gone, and 
absohifedy full of hate and sin. He has pity, compossiui, 
beneYolence, natoial kindness ; bat all this is held in check 
by a stronger pow» in his nature, by a spirit Uiai rules 
him, the spirit of hate. 

Indeed, much that men call love is only a form of sel- 
fishness. To help him who in sindlar circnmstanees is 
bound to help you (as in Scci^Tir^ - irely is not the holy 
love of Christ Tlie very ne : 5 ; : : : r such outward obli- 
gation to help the needy, is i:iclf a srrong proof of the 
epirit of selSshness and hate in our nature. 

PrC-O ; predisposed, inclinel TLis is just the tzooble. 
It L5 n : : a sn i ien impulse, a single and occasional ^ling, 
bit a nir - ifiri:, an evil principle in our nature, a spir- 
itual disease. Our hate is not first outward act, 1 1: in- 
ivard disposition (as is also /bee). Tliis is denied by Soci- 
niai^ Pelagians, Unitarians, and others. Bj ^attTLT^. 
This hate is not just a bad spirit in the individual ; nor dc-es 



HEIDELBERG CATECHISM. 27 

it come from without by education. It lies in the fallen 
life of the race, and comes to us by birth (Ps. 51 : 5). The 
origin and extent of this proneness are given in Ques. 7, 8. 

The First Part of the Catechism deals not with the 
greatness of single sins, but with sin. Not just our acts 
condemn us, but rather our sinful nature. Our misery 
comes not first from what we do, but rather from what we 
are. The law of God, then, shows us these two things: — 

1.) Sow great our sins are. As a mirror, it shows us 
our spiritual deformity. As a copy, it shows how far short 
we come of its divine perfection. As a perfect rule of 
right, it shows how crooked our life is. This is true even 
of those in grace. Back of all our effort at obedience, 
lies our sad proneness to disobedience. Comparing our 
inner spirit with the deep demand of the law, namely, 
love, we can see in ourselves not merely a neglect of the 
law, but a deep opposition to it. The greatness of our 
sins lies not just in their number, nor yet in our proneness 
to sin, but especially in this, that all our sins of heart and 
life are against God (Ps. 51 : 4). 

2.) How great our miseries are. We must either love 
or hate both God and man. We cannot be neutral. The 
law of God requires perfect love and obedience. Our will 
is directly contrary to God's will. Therefore the law 
stands over the sinner and pronounces the terrible sen- 
tence of divine condemnation, " Cursed " (Gal. 3 : 10), 
which Paul in a free way quotes from (Deut. 27 : 26). The 
trembling soul knows that the sentence is righteous, and 
cries out " Oh wretched man that I am " (Rom. 7 : 24). 
Thus the law shuts every mouth, while it sets the world 
guilty before God. If men do not feel its condemning 
power, it is because they refuse to look at it and at self. 
Unbelievers are not in danger of being lost, but are 



28 KOTES ON THE 

already lost, "condemned already" (John 3 : 18). Standing 
under the curse of the law their danger is that they may 
not be saved. 



THIRD liOPtD'S DAT. 



SIX IS XOT FROM GOD. 

Question 6. Did God then create man so wicked and perverse? 

Answer. Bv no means, but God created man good, and after His 
own image, in righteousness and true holiness, that he might 
rightly know God his Creator, heariilv love Him, and live with 
Him in eternal happiness, to gloritV Him and praLse Him. 

Lid God create. The Catechism, having given the 
fact of our sinfulness, now asks whence it comes. So 
.wicked, ?*• e., with this broad, deep spirit and habit of 
hate towards God and man. If sin were from God it 
would not be our fault, but only our misfortune. " Did 
God create man so,'* the better to' glorify Himself in 
the redemption of some and in the damnation of others ? 

By no means. This emphatic answer sets God free 
from all blame of our sinfulness. Bllt • • • gOOd, com- 
plete, without any defect in any part, yea " very good " 
(Gen. 1 : 31). But more than this. He created man after 
His own image. Of course not like God in all things, 
but relatively like Him. Our nature is a reflection of 
His, "the totality of God's nature in finite form" (know- 
ledge, holiness, power). In what, then, was man like 
God? 

1.) Personality. Man has reason, will, judgment, me- 
mory and affections. He is not like beasts, but like 



HEIDELBERG CATECHISM. 29 

angels.* Therefore lie is able rightly to "know" God, 
His nature, works, law. 

2.) Holiness. All His powers were good, right, pure. 
God could not have created man wicked. Sin is not an 
original part of our nature, as the Manicheans teach ; for 
then there could have been no fall. Nor did God create 
man neutral, without moral inclination, equally balanced 
between good and evil ; but God created man positively 
good " in righteousness and true holiness," with a nature 
in sympathy with God. Therefore, as holy, man could 
" heartily love " God. 

3.) Immortality. Man has endless existence. God alone 
is eternal, having " life in Himself" (John 5: 26), " with- 
out beginning and without end " (Ps. 90: 2) ; but He cre- 
ated man like Himself, in everlasting continuance, that 
" he might live with Him in eternal happiness," that the 
happiness of Eden might continue forever. 

We see, then, that man was made, not to fall, but to 
live with God ; and sin is not from God. 

To the image of God, some add also man's " dominion," 
his headship of the whole creation, a reflection of God's 
absolute sovereignty. " Have dominion," said God (Gen. 
1 ; 28). So in Ps. 8 : 5-7 : *' crowded," " to have domin- 
ion." He is the great link between God and the whole 
lower creation, which thus finds in him its meaning and 
its mouth-piece. Through man it praises God (Ps. 
148: 8-14.) 



SIN IS FROM MAN. 
Question 7. Whence, then, proceeds this depravity of human 
nature ? 

* Angels also are in the image of God, having personality, holi- 
ness and immortality, but yet differ from man (Ps. 8:5). 



30 NOTES ox THE 

Ansic<iT. From the fall and disobedience of oar first parents, 
Adam and Eve, in Paradise; hence oar nature is become so cor- 
mpt, that we are all conceived and bom in sin. 

DSwTaTity. The TrigiotE says: *"Tliis depraved na- 
ture." So ihe quesnon and the answer correspond. 

Man was perfect, ^ot that all his powers were fiilly 
developed, bat that they were in right relation to God 
and each other. They were perfect as the young plant is 
perfect, all its parts being right, and free to realize their 
end, though as yet undeveloped. 

7r-ei:^ :hen . . . . ? From the felL The tree of 

knowledge was not a temptation, but a test, that his fi-ee- 
irill might have exercise, and so be developed. God put 
nothing in his way. How terrible to think of God en- 
snaring the creatures He has just made ! (Gen. 6 : 5. 6.) 
niC'C3il0!lC5, Sin came not from any weakness in Lis 
r : r. not rrom any secret decree of God, but from man's 
viL free-will act of disobedience. Of At^atn acd StS. 
God made but one pair, and all sin comes from them. 
But how can the sin of Adam affect us? Because the race 
is organic. One generation proceeds from another before it. 
Adam was not merely a representative of the race, but its 
generic head. He was himself the race. Ii lay in his 
loins, and proceeded from him, " He was the actual com- 
plex of the entire human race." 

Ee-:5 ::ir iivzr-^ is l:e::r:i3 cc r r up L This at once 

contradicts the Pelagian view, that sin is only from bad 
education, from the outsid^ superficial, and so to be 

cured by external remedies. Sin is broader and deeper 
than the itidividuaL It lies in the \eij life of the race. 
From the fountain comes the stream; and hence every 
drop is poisoned. 



HEIDELBERG CATECHISM. 31 

So corrupt that . . . torn in sin. Children are not 
born pure but depraved. They are not a blank sheet on 
■which just anything may be written, but already blotted 
and blurred, and so need the cleansing blood of Christ. 
Sin is not a mere outward imputation but a real possession. 

Proofs of universal depravity : — 

1.) The sickness and death of children. This shows 
that something is wrong already with their physical frame. 
Death comes from sin (Rom. 5: 12). 

2.) All children, long before they know right from 
wrong, show a sinful disposition (anger, revenge, self-will, 
deception, selfishness, unforgiveness) ; and this early 
estrangement (Psalm 58 : 3), this bias toward sin, is made 
only worse by years. Hence 

3.) Every adult, without exception, shows this same 
sinful disposition, this proneness to hate God and his 
neighbor, only developed and strengthened by years. The 
Holy Ghost makes a sad record in Rom. 3: 9-23. 

4.) The universal sense of sin, in all ages and nations 
of the world, and the efibrts of heathen to find a remedy 
in sacrifices, and in worship of their own invention. 

5.) All this is confirmed by the Scriptures. Gen. 6 : 5 ; 
8: 21; Ps. 14: 1-3; 51: 5; 58: 3; Prov. 22: 15; Jer. 
17: 9; Mark 7: 21, 22; John 3: 6; Rom. 3: 9-23; 
Eph. 2: 3. 

Sin then is from man. Notice, too, that God has given 
us this knowledge of sin. No amount of reflection or ob- 
servation could reveal it. The fact of sin is painfully evi- 
dent, but not its origin. 

Sin is thus a fearful death-power in our nature, whose 
remedy is not knowledge, good example, and strict laws, 
but a gracious life-power implanted in the soul. 



32 NOTES ON THE 



THE EXTENT OF OUR DEPRAVITY. 

Question 8. Are we then so corrupt that we are wholly incapa- 
ble of doing any good, and inclined to all wickedness ? 

Ansicer. Indeed we are, except we are regenerated by the Spirit 
of God. 

So corrupt. Ques. 5 gives the fact of our depravity ; 
Ques. 7, its cause ; and this, its extent. The question is as 
rich as the answer, and aims a fatal blow at Pelagianism. 
It lays the human heart quite open. 

How corrupt are we ? What is the degree of our de- 
pravity ? What is our natural state ? The race is so cor- 
rupt that every one is born in sin ; and the individual is 
so corrupt that in all his parts and powers he is not only 
indisposed toward good but even prone to evil. 

1.) "We are wholly incapable of doing any good." 

This astonishes the natural man. " A cup of cold water, 
feeding the hungry, protecting the helpless, educating the 
poor, &c., — are not these good works?" They are not 
wicked, but (as shown under Question fifth) they proceed 
fi'om the wrong source, and so lack the proper spirit. 
Their form is good, but not their substance. "^ 

It is expressly declared, " They that are in the flesh 
cannot please God " (Rom. 8:8). Why not ? Because 
they are in wrong relation to God (rebels, aliens, prodi- 
gals, &c.) ; have the wrong spirit (Rom. 8 : 5, 7 ; Eph. 
4: 17-19); and so, as corrupt trees, cannot bring forth 
good fruit. (See Matt. 7: 17-20.) Before men can do 

■^ The hand on a clock, says Charnock, will twice a day point to 
the right figure, even if the pendulum swings not ; so the natural 
man may do single and occasional worthy works which seem to 
point toward goodness, though they come not by the Holy Ghost. 



HEIDELBERG CATECHISM. 33 

right, they must be right. Good works are not from 
nature, but from the Holy Ghost (Gal. 5 : 22, 23). How 
can men please God, so long as their whole nature is 
averse to God and good (Rom. 7: 18-23)? How can a 
father accept the obedience of a rebel or prodigal son ? 
How can the son in this wrong relation be true to the 
father ? 

But the stress lies not so much on " doing "* as on '' in- 
capable." This word in the German is imtuchtig, and 
means indisposed, disinclined, not in sympathy with the 
good, unapt toward it. And this is '^ wholly," true of the 
whole man, — reason, will and affections. Indifference to 
the good, however, is not the worst of our case, for — 

2.) "We are inclined to all wickedness," not abso- 
lutely depraved (as are devils), utterly lacking moral 
capacity, but powerfully biased toward evil, because our 
nature is in sympathy with it. The history of heathen- 
ism, of the Hebrews, of any individual life, is plain proof. 
How readily children learn sinful ways, take bad advice, 
and follow bad examples ! ' 

All wickedness. Not that every man is prone to every 
form of sin ; but human nature is thus prone, and every 
man is prone to evil iu some form. Therefore he may feel 
himself to be a great sinner, not because he has done great 
wickedness, but because he has the disposition to do it. "f 
Nor are men all equally wicked. They have different de- 
grees both of proneness to sin and of actual sins. 

* " Doing " is not in the German. The Triglott says : " We 'vre 
wholly unapt to any good." 

t Calvin says: "By the fall man lost all ability to do good, and 

he became corrupt in mind, will, body, and all his powers." The 

Scotch Confession says : *' We are utterly indisposed, disabled and 

made opposite to all good, and wholly inclined to all evil." 
3 



34 NOTES ON THE 

TVe have lost that true holiness in which God created 
man ; and now, not just any particular siu condemns us, 
and brings us into misery, but this depravitT of our whole 
fallen life. The difference between sin and sins is like 
that of root and branches. 

This is what we mean by total depravity. It lies not 
simply in the corrupt afiections; nor iu the perverse 
will ; nor in the darkened understan<iing ; but in all our 
parts. The sin-disease affects the whole nature ; and as a 
sick man turns in disgust from both food and work, so 
turns the natural man from the word and work of God. 
Nor is this a siugle, sudden impulse, but a fixed disposi- 
tion. Hence our natural state is called darkness (Col. 
1: 13; alienation (Eph. 2: 12); rebellion (Rom. 8: 7); 
death 'Eph. 2:1; and by other sadly significant names. 

Except VTS are regenerate! Here is man's only hope. 
Grace must touch his dead nature and quicken it to action. 
He must be bom again, of water and of the Spirit, Bap- 
tism is not here named, but presupposed in the catechu- 
men. 

This new birth is not a superficial work, the result of 
example, education, refinement, or outward reformation. 
Sin came from no such outward cause, and its remedy 
must be equally deep, radical and far-reaching. 

Eegeneration is the work of the Holy Ghost, imparting 
to the sinner a new life and spirit, so that henceforth he is 
able and willing to live unto Christ in the sanctified use of 
all his powers. 

Morality is not regeneration. ^Morality is the best side 
which our fallen nature can show ; but is it not a whited 
sepulchre ? '*' It removes the stench and putrefaction, but 
not the death," says Chamock. The corruption, poison 
and rebellion are only hid away. '*' The new man " (Eph. 



HEIDELBERG CATECHISM. 35 

4 : 24) is something much broader, deeper and higher than 
morality. 

It is not easy to make men see and appreciate their 
spiritual condition — how great their sins and miseries are ; 
but Part First of the Catechism, though short, if faith- 
fully studied with a heart and mind fully open to the truth, 
will deeply touch the conscience. Its logic, so far, may be 
summed up as follows : — 

\Ve know our misery from the law of God. The law 
requires love. We have only hate. We have this nature 
not from God, but from our First Parents. This is our 
condition until we are regenerated by the Spirit of God. 
Our misery, therefore, is, that we are under the condemna- 
tion of God's law. " Oh wretched man that I am ! who 
shall deliver me from the body of this death ? " 



FOUBTH liORD'S DAY. 



DOES GOD WRONG MAN IN THIS? 

Question 9. Does not God then do injustice to man by requiring 
from him, in His law, that which he cannot perform ? 

Answer. Not at all ; for God made man capable of performing 
it ; but man, by the instigation of the devil, and his own wilful 
disobedience, deprived himself and all his posterity of those divine 
gifts. 

Injustice to man. Here the carnal mind, the natural 
reason, raises the objection: If man is thus incapable of 
good, and prone to sin, how can God justly hold him to 
a law which he cannot possibly keep ? 

. God made man capable. The Triglott says : " God so 



36 NOTES ON THE 

made man that he could perform it." His demand is not 
arbitrary. He requires man to do simply that which be- 
longs to his true nature. God made man (not each 
individual now born, but the race^ as it lay in Adam) able 
to keep the law. Our first parents fully had the spirit of 
loving obedience, and before the fall kept the law per- 
fectly. Now that man is in sin, God cannot lower the law 
to suit his fallen state. Therefore God is just in holding 
man to the unchano-eable divine law. 

Man deprived himself. " Capable " lies in Ques. 6 ; 
" deprived,^' in Ques. 7. Loss came by his own act. Sin 
did not originate with him, however. He was tempted by 
Satan f but he might have resisted him. Therefore his 
disobedience is called willful. It was utterly against 
God's desire and purpose (Gen. 6 : 6). Nor did it lie in. 
any defect in man. God made him " very good." 

Of those divine gifts. The Triglott says : " Of this 
power," the ability to keep the law of God. Man lost 
his true holiness, and so the power rightly to know and 
love and glorify God (Ques. 6). He became not absolutely 
depraved (irredeemable), but yet totally so. Sin has 
afiected his whole nature. His reason is darkened ; his 
will is turned against God ; and his affections are corrupt. 
And all his posterity. Those coming after him. How 
so ? Because the race was bound up in him, in his organic 
headship. In him the race was made able to obey the law ; 
and hence the race is held accountable for breaking and 
now not keeping the law. 

* In Ques. 7 sin is traced to man. Here, a step further back, 
namely, to the devil ; but the Catechism, resting satisfied with this 
revealed fact (John 8 : 44), enters upon no speculations. It cares 
rather to show the curse of sin than the origin of sin. 



HEIDELBERG CATECHISM. 37 

See, also, the goodness of God. He makes this severe 
demand, in order to show man his inability, and thus to 
lead him to deske and accept the needful grace which God 
offers for the keeping of the law. 



THE PUNISHMENT OF SIX. 

Question 10. AVill God suffer such disobedience and rebellion to 
go unpunished ? 

Answer. By no means, but is terribly displeased with our origi- 
nal as well as actual sins; and will punish them in His just 
judgment temporally and eternally, as he hath declared, *' Cursed 
is every one that continueth not in all things which are written 
in the book of the law, to do them." 

Go Unpiinished ? Since man cannot keep the law, will 
not God mercifully overlook our helpless disobedience? 
By no means. His holiness makes Him hate sin, and His 
justice makes Him punish it. IDisploaSGd (Rom. 1 : 18). 
His holy nature shrinks from it (Heb. 1 : 13). Terribly. 
Because His holiness is infinite. Original. The Triglott 
says : " inborn " sin. Ques. 7 says, " conceived and born 
in sin." Paul calls it " the old man,'"' the flesh," "the 
carnal mind " (Eph. 4 : 22 ; Rom. 8 : 7, 8), i. e. the sinful 
nature which we bring with us into the world. It is called 
" orio;inal." because it comes from the first sin of the first 
man, and also because it is the source of all our wilful 
sins, and hence peculiarly hateful to God. Actual. So 
called, not because more real than the other, but because 
they are acts of the will. Punish them. He must do so. 
See Deut. 27 : 26, freely quoted in Gal. 3 : 10. 

The punishment of sin is not simply a matter of divine 
justice, but necessarily lies in man's very nature. The 
violation of law in body or mind must bring pain. See 



38 NOIES ON THE 

the cbunkard, murderer, thief, liar, slanderer. (Gal. 6 : 7, 8). 

Temporally and eternally. In this life, and m the life'to 

come. Is not this twice, and therefore unjust? Xo. The 
second is only a continuation of the first, as the life to 
come is only our present life carried forward into eternity. 
Indeed temporal punishment is only a prophecy, faint but 
yet fearful; of what is in store for the foolish -wicked. 
Some seem to escape punishment here (Job 12:6; Ps. 
73 : 5-7), but the justice of God reaches over into eternity. 



[ Question 11. Is not God then also mercifal ? 

Ansicer. God is indeed merciful, but also just ; therefore His 
justice requires that sin, which is committed against the most high 
majesty of God, be also punished with extreme, that is, with ever- 
lasting punishment, both of body and soul. 

Merciful. In Ques. 9 the objection rested on His justice ; 
here it rests on His mercy. Will not His mercv shield us 
from what we deserve ? This is the last hope of the sin- 
ner. Alas it fails. God IS also jUSt. God is not one- 
sided as we are. Some men are severely just, and lack 
mercy ; others are too merciful. But God is infinite in 
both justice and mercy, so that neither can outweigh or 

push aside the other. "W"!!!! everlasting punishment. 

Why so ? How can a finite sin deserve eternal punish- 
ment ? Just because committed against the infinite and 
eternal God. Even among men sins are regarded greater 
or less, according to the position of him against whom 
they are committed. It is worse to strike a parent than a 
brother ; a teacher than a scholar; a king than a peasant. 
Sin against the most high majesty of God must therefore 
be pimished with extreme, with everlasting punish- 
ment (Matt. 25 : 46 ; Mark 9 : 44-48). Body and SoTll. 



HEIDELBERG CATECHISM. 39 

Sin affects the whole man. Yea, all his powers join in sin- 
ning. He Qce in every part he must suffer the consequences 
of sin. 

This ends Part First. Our misery then, is a helpless, 
hopeless, condemnation under sin. And to a sense of this 
we come by a knowledge of the law (Rom. 3: 20). 



BOIES 05" khb: 



THE SECOXD PaET. 



OF MAN ^S DELIVEBAXCE. 



FIFTS A^T) SIXTH HOED^S DATS, 



12. Saee^ &a^ hj the rii: "i : ^:r > i:\rnf- :; of God^ we 



Jknsmer, Gei^ urM lectPE H_- i - ana cjierei^e une 

miKt make &iJ9 fiiH g^;^iv;:__Ji. r_:_rj :" : i_\;-_T-es or W SHio&er. 

^ -f;'. Bj no nie:ir-g : cut on me consEary -ve d^^^BBccease 
CUT _--:c 

Qtsea^KHt 1^ Can. tJiare then be foiam^ affipi&SEe cute who is a 
Hi6r& creatiir& s&£& to ssyJki^ fiff ^s? 

^.i./jf-^;'. ^Trne : 55r. Srst. Gotl •wiffl Batt }■»& j«t : d.^r :-; .. "ij ■; 

Fiut Fast Las no briglit side. All -goiii^ it is dark 
:z : v- :, telliiig onlj .; .__ i ' ___-Tr7. ^^ifeeaBijrmF^Bt 

We CTrr-r-T _r:c ? wradi ,;_Qii€S- T-llJ, boa: is :J:ar9 na 
... fflcapei 'E.-rLL-e'' is negatrve^ and leLi'-s -: 

p^mfefcnent. " F>iv.:r is pcsitiTe, and rdsetes %b Oiut^t. 



HEIDELBERG CATECHISM. 41 

The Catechism does not give a direct answer to this ques- 
tion. It simply declares that the justice of God must be 
satisfied, and that " we," the guilty party, must make this 
full satisfaction. Step by step the catechumen was led to 
see his misery ; so step by step is help now revealed. The 
Catechism tells the story of redemption, only as the way 
is prepared. It presents, first, the difficulties in the way, 
(Ques. 12-14); then states the qualifications of the Re- 
deemer (Ques. 15-17) ; and then names Him (Ques. 18). 



THE DIFFICULTIES IN THE WAY. 

1) In God, not in His will, but in His justice. This 
must be satisfied. He cannot loill a man holy, nor can He 
overlook sin. This would destroy both divine justice and 
human accountability. Satisfaction, therefore, must be 
made, either by ourselves or by another. 

2) In man. Alas, instead of paying the debt we only 
increase it. The debt is original sin ; the increase is our 
actual sins. No amount of future obedience can pay the 
debt. A bill is not canceled by paying cash from to-day, 
but even increases by interest. So in our case, the old 
debt becomes larger, and surely we cannot satisfy the jus- 
tice of God. 

3) In all other creatures. " None " is solemnly emphatic 
in its hopelessness. No blood of beasts can avail (Heb. 
10: 4). But might not an angel satisfy for us? No, for 
two reasons : (1) God would not punish him for the sin of 
man, any more than a parent would punish one child for 
another. The angel is holy enough, but has not the right 
nature. He is an angel, not a man. (2) He lacks power. 
A finite being cannot satisfy infinite justice. To redeem 
man he must not only sufiTer the penalty of sin, but also 



42 NOTES ON THE 

rise above it. "Sustain the burden " (Ques. 14) means, to 
exhaust the due punishment, and rise above it. This an 
angel could not do. 

So far, then, there seems to be no way of escape. Since 
God's justice must be satisfied, and neither man nor any 
mere creature is able to do it, where is there hope ? 



QUALIFICATIONS OF THE REDEEMER. 

Question 15. What sort of a mediator and deliverer, then, must 
we seek for ? 

Answer. For one who is very man, and perfectly righteous ; and 
yet more powerful than all creatures, that is, one who is also very 
God. 

Question 16. Why must he be very man, and also perfectly 
righteous? 

Ansiver. Because the justice of God requires that the same hu- 
man nature, which hath sinned, should likewise make satisfaction 
for sin ; and one, who is himself a sinner, cannot satisfy for others. 

Question 17. Why must he in one person be also very God ? 

Answer. That he might by the power of His Godhead, sustain 
in his human nature, the burden of God's wrath ; and might obtain 
for and restore to us, righteousness and life. 

What sort • • • then ? Even among men, a mediator 
must have a certain fitness. So here. Our Mediator can- 
not be God, the oflTended party ; nor yet man, the offend- 
ing party. Hence the mystery of our redemption. 

The Catechism now proceeds to state the qualifications 
of the Redeemer : — 

1) " Very (i- e., truly) man." Human nature sinned, 
and the same nature must make satisfaction (Ques. 12). 
This shuts out the notion of imputation. Our redemption 



HEIDELBERG CATECHISM. 43 

must be in the bosom of tbe race, and by one of the race. 
This shows the necessity of the incarnation. " The Word 
was made flesh." He took on Him the very nature of 
man (Queo. 35). God could not accept any mere repre- 
sentative satisfaction, for example an angel, even waiving 
all other disability *. 

Also perfectly righteous. The Triglott says: "Sinless." 
Not under condemnation, but in right relation to God. He 
must have both a perfectly- holy nature and a perfectly 
holy life. A sinner cannot satisfy for himself, much less 
for others (Ps. 49 : 7). 

2) Very God, truly divine, that He may have 
power to do His work for man. He must not be partly 
God and partly man, but true and perfect God and 
true and perfect man. (See Athanasian Creed.) A 
sinless humanity and a real divinity are the two essential 
qualifications in the Redeemer. He must stand in the race 
as one of it, and yet have in Himself that which is above 
the race, in order that by the power of this higher nature 
He may lift the race out of its misery and death into a 
new and everlasting life. Here again, " sustain the burden 
of God's wrath." means, exhausting the penalty of sin, de- 
stroying its power, coming forth conqueror of death, and 
so restoring to us righteousness and life : " righteousness," 
over against our natural sinfulness ; and " life," over 
against our death through Adam. This an angel could 
not do. Hence the great stress laid on the resurrection of 
Christ (1 Cor. 15 : 13-20). An infinite penalty requires 
an infinite power. 



* An angel could not keep the law which was made only for man ; 
nor could he satisfy its penalty, death. Hence, even for this the 
Eedeemer must be human (Heb. 2 : 14-17). 



44 NOTES ON THE 

3) In one person. These two qualifications must be in 
unity. He must be truly human, since only the human 
can die (Heb. 2:9); He must be truly divine, since only 
as such, has He right to give His life for another (John 
10 : 18). But the Redeemer must be one ; not a dualism, 
but divine-human ; not God and man, but the God-man. 
*' Great is the mystery of godliness, God manifest in the 
flesh ! " The incarnation is the mystery and miracle of 
all mysteries and miracles. 

He took on Him not merely human form (as angels did, 
Gen. 18 : 2, Acts 1 : 10), but human nature ; and this, in- 
deed, not for a time but forever. He brought Himself 
into such relation and position toward both God and man, 
that in His human nature He could satisfy the justice of 
God, and in His divine nature He could overcome all the 
consequences of sin, and deliver man from the curse. His 
divine-human constitution was neither accidental nor arbi- 
trary, but essentially necessary to His redeeming work. 
Hence the emphasis laid on His supernatural conception 
and human birth (Ques. 35). 

These qualifications are stated in Gal. 4 : 4 (Son, made 
of a woman) ; Phil. 2 : 5-8 (God, man) ; John 1:14 
(Word, made flesh) ; 1 Tim. 2 : 5 (man, Christ). So in 
the Creed : " Conceived by the Holy Ghost, and born of 
the Virgin Mary." 



THE EEDEEMEE. 

Question 18. Who then is that Mediator, who is in one person 
both very God, and a real righteous man ? 

Answer. Our Lord Jesus Christ ; " who of God is made unto us 
wisdom and righteousness, and sanctification, and redemption." 

The Triglott says : '* Our Lord Jesus Christ, who is free- 



HEIDELBEKG CATECHISM. 45 

ly given unto us for complete redemption and righteous- 



ness." 



Here, then, is hope. When the Catechism, by gradual 
steps, has set before us the need and the qualifications of a 
Redeemer, it tells us who He is, "Our Lord Jesus Christ." 
The news comes like cheering day-dawn after a sad night. 



Question 19. "Whence knowest thou this ? 

Answer. From the Holy Gospel, which God Himself revealed 
first in Paradise ; and afterwards published by the Patriarchs and 
Prophets, and was pleased to represent it by the shadows of sacri- 
fices, and the other ceremonies of the law j and lastly has accom- 
plished it by His only begotten Son. 

Knowest this, namely that Christ is this Mediator. 
From the Holy Gospel. Gospel here means, the good news 
of salvation, the whole body of God's revelation to man 
from Eden to Pentecost. The record of this we have in 
the Old Testament, in promise, prophecy and ceremony, 
and in the New Testament in fulfilment' and substance. 

The answer gives the historical process of redemption. 
Christ's coming was through four thousand years. This 
Gospel, this gracious fact and plan of redemption, was : — 

1) Revealed. By God Himself in Paradise (Gen. 3 : 
15). The world could as little know the Son as the Father 
(1 Cor. 1 : 21). Man can at all rightly know God only 
as He reveals Himself 

2) Published. By the Patriarchs (Gen. 22 : 17, 18 
28: 14; 49: 10), and Prophets (Is. 11: 10; 7: 14 
Mic. 5 : 2 ; Is. 53 : 2-12 ; Ps. 16 : 10 ; 68 : 18 ; Acts 3 
22, 24). 

3) Represented. The whole ceremonial law was more 



46. NOTES ON THE 

than a mere order of worship, — it was a type of things to 
come. What prophets foretold, was set before the very 
eyes of Israel in sacrifices and offerings. The daily lamb, 
the paschal lamb, the day of Atonement, all pointed to 
Christ. "Other ceremonies" likewise [blameless priest, 
(Lev. 21 : 17-23) ; perfect sacrifice (Lev. 22 : 17-25) ; 
incense, purifications, fasts and feasts] did so. 

4) Accomplished, In Christ the eternal Son (Heb. 1 : 
1). He is the fulfilment of all the types, shadows, sacri- 
fices and ceremonies that went before Him. 



SEVEIS^TH liOKD'S DAT. 



WHO AKE SAVED? 

Question 20. Are all men, then, as they perished in Adam, saved 
by Christ? 

Answer. No ; only those who are ingrafted into Him, and re- 
ceive all His benefits by a true faith. 

All men perished in Adam (Ques. 7-11). Hence all 
need redemption. Christ is the Saviour of all men (1 Tim. 
2:4; Heb. 2 : 9). Will all be saved? 

Uo, The Catechism here speaks not of what Christ has 
done, but of man's relation to His redemption. Some re- 
fuse it, as they refuse water, light and air. Only thoSG 

who are ingrafted into Him. As we through the first 

Adam have death, so through Christ, the Second Adam, 
we must have a new and eternal life (1 John 5 : 12). The 
farmer cuts a branch from a choice tree and sets it into 
another tree. If left out, it must die, because separated 
from its true life ; but set into another it lives, because 
new life flows into it. 



HEIDELBERG CATECniSM. 47 

So with man: Sin has cut him off from God, his true 
life, and he stands in the process of death. Only as re- 
united to Christ, " ingrafted into Him," can he live. 

How man is ingrafted into Christ, is explained only- 
later (Ques. 69-74), when the catechumen is prepared to 
know it. God's act of Holy Ba^^tism is his ingrafting 
(1 Cor. xii. 13). Ques. 74 calls it this {einverleiht^). 

By a trilQ faith. In the Triglott these words stand be- 
fore "ingrafted." But surely man cannot ingraft him- 
self. The Holy Ghost makes us partakers of Christ and 
all His benefits (Ques. 53). "We by the Holy Ghost are 
ingrafted into Christ " (Ques. 80). What, then, does faith 
do? It is not the producing but the procuring cause 
(Mark 5 : 34). It cannot heal the soul, but is the condi- 
tion on which this benefit is possible (Mark xvi. 16). Our 
redemption is thus made to hinge, not on the decrees of 
God (Predestination), but on our own personal will-act of 
acceptance (John 5 : 40 ; Rev. 22 : 17). 

Receive all His benefits. Ingrafting is not enough. It 
is only the beginning, not the end. The graft must grow, 
bud, bloom, and bear fruit; and through this whole pro- 
cess, faith is the appropriating organ. Many a graft dies 
because no life flows into it. Many baptized children will 
grow up unsaved because faith is wanting. 



TRUE FAITH. 
Questional. "What is true faith ? 

Answer. True faith is not only a certain knowledge, whereby I 
hold for truth ail that God has revealed to us in His word, but also 
an assured confidence, which the Holy Ghost works by the gospel 

* This word, which in Ques. 74 is translated "admitted," is in 
Ques. 20 better translated " ingrafted." 



48 NOTES OX THE 

in mv heart ; that not onlv to others, but to me .also, remission of 
sin, everlasting righteousness and salvation, are freelv given hj 
Grod, merely of grace, onlv for the sake of Christ's merits. 

Tnie faith. The word faith means : the power of faith, 
that with which we believe i^Rom. 4 : 20 ; Heb. 11 : 3) ; 
also the object of faith, what we believe (Acts 24: 24; 
Jude 3); and the act of believing (Mark 16: 16; Eph. 
2:8). In " true faith " these three things, organ, object 
and act, are united. 

Faith is an organ or power of the soul, the organ for 
the supernatural. It is to the soul just what the eye is to 
the body, the organ of sight. The eye lays hold of things 
temporal and seen ; faith, of things eternal and unseen — 
the whole supernatural world. 

A certain knowledge. Faith must have an object. 
This object is given in full in Ques. 23, namely, the Apos- 
tles' Creed, an outline of the great facts of redemption, 
including all that Grod has revealed to us, and therefore 
certain, undoubted. But " true faith " is much more 
than any mere mental assent to historical and doctrinal 
statements, any mere intellectual apprehension of credible 
facts. 

Manv believe the Bible as thev believe anv authentic 
historical record ; and for them it is only a good book. 
This is sometimes called historical faith, but hardly de- 
serves the name, for it ignores the very substance of what 
it pretends to believe. 

An assnred confidence. Faith is a real, personal appro- 
priation of this supernatural revelation. Seeing an object 
with the bodily eye, we know that we see it. So the ob- 
jects of faith are truly seen, giving us "an assured confi- 
dence," a personal certainty in regard to them. Soul- 
sight must be as real and convincinsr as bodilv seeino:, bo- 



HEIDELBERG CATECHISM. 49 

cause the objects of faith are as real as those of the natural 
world. 

Remission of sin • • . and salvation. Faith not only 

sees Father, Son and Holy Ghost, but also sees them in 
their gracious covenant relation to the individual. Ee- 
demption is not only for "men but for "me." Christ and 
His benefits are mine. " I belong to my faithful Saviour 
Jesus Christ. I am forgiven, made righteous, and saved," 
delivered from the misery and death of the first Adam, 
through the grace and merits of the Second Adam. " Re- 
mission of sin " is negative. " Salvation " is positive. 
Of course what was taught in Part First will trouble the 
soul, until the soul is assured of redemption. Freely 
given «... Christ's merits. Here already, the Cate- 
chism, over against the Roman Catholic doctrine, empha- 
sizes the fact that grace is " given," not earned; "of 
God," not by man ; " freely," out of infinite love ; " for 
the sake of Christ's merits," not out of God's love apart 
from Christ. 

In the words "assured confidence," the Catechism ex- 
presses the calm and joyful state of the soul that lays hold 
of Christ and all His benefits, — just as Ques. 89 and Ques. 
90 describe not so much the act of repentance as the 
spiritual state of the true penitent. This joyful trust is 
beautifully described in Ques. 26 : " My Father, on whom 
I rely so entirely," &c. Indeed this whole definition of 
faith fully corresponds with that in Heb. 11 : 1. 

Which the Holy Ghost works. "The Holy Ghost 

works faith in our hearts" (Ques. 65). "By His Holy 
Spirit He also assures me of eternal life" (Ques. 1). This 
assurance of faith, then, is not from man, not from any 
earthly power, but from God (Eph. 2:8; Gal. 5 : 22). 
Faith, in one view, is a natural power in every man, ex- 



50 NOTES ON THE 

ercised first towards men ; but this must by the Holy 
Ghost be quickened, and so enabled to lay hold of Christ 
and all His benefits. Only then is there saving faith. 
This work the Spirit does by the Gospel (Rom. 10 : 17), 
not creating in man a new faculty, but giving faith a new 
object — the whole supernatural world. 

Of course in all this work of the Holy Ghost there are 
degrees, depending not on Him but on the spiritual capa- 
city and activity of the individual. This fact is true even 
of natural faith. Of ten men, five will believe the same 
historical fact much more deeply and vigorously than the 
other five, and just for this reason rest in it much more 
calmly and fully, whether it concern time or eternity, 
business or soul. The Christian child must come to a 
personal faith, and assume his baptismal vows. The 
parental faith avails only until the child's faith-power can 
accept Christ. 

The relation of faith to repentance and good works, is 
explained only later (Ques. 64, 86-91). 

Ques. 21 grows out of Ques. 20. All are lost. "Will all 
be saved ? Xo, because they believe not. They lack the 
will-act of faith. 



THE OBJECTS OF FAITH. 
Question 22. "What is then necessary for a Christian to believe ? 

Ansicer. All things promised us in the gospel, which the articlea 
of our Catholic, undoubted Christian faith, briefly teach us. 

Question 23. "WTiat are these articles ? 

Ansicer. I. I believe in God, tlie Father Almighty, maker of 

heaven and earth : 

II- And in Jesus Christ, His onlv begotten Son, our Lord : 
III. "Who was conceived bv the Holv Ghost, born of the Virgin 

Mary: 



HEIDELBERG CATECHISM. 51 

IV. Suffered under Pontius Pilate: was crucified, dead and 
buried : He descended into hell : 

V. The third day He rose from the dead : 

VI. He ascended into heaven, and sitteth at the right hand of 
God the Father Almighty : 

VII. From thence He shall come to judge the quick and the 
dead. 

VIII. I believe in the H0I7 ahost: 

IX. I believe in ^ the Holy Catholic Church, the communion of 
saints : 

X. The forgiveness of sins : 

XI. The resurrection of the body: 
Xn. And the life everlasting. Amen. 

Faith is the eye of the soul, for seeing spiritual, eternal, 
supernatural things. What, now, are these objects of faith? 
The question in the Catechism is peculiar : — 

Necessary. Not what may a man believe, at his plea- 
sure ; but what is essential to a proper Christian faith, 
less than which he dare not believe, and more than which 
he need not believe. The answer, which points to the 
common faith of the Christian Church, shields us from 
the unscriptural and dangerous traditions of men, whether 
Popes or Synods. 

For a Christian. Not a Jew, Mohammedan, Romanist, 
Protestant, Lutheran, Reformed or sectarian, but for any 
one in Christ. Only a Christian can truly say " I believe 
in . . Father . . . Son . . . Holy Ghost." Only by 
true faith could Peter say, " Thou art that Christ" (John 6 : 
69). So to-day yet (1 Cor. 12: 3). Color is not for the 
blind. Sound is not for the deaf. So the objects of faith 

* This phrase " I believe in " is here unfortunate. It comes not 
from the German, but from the Latin copy, and does not belong to 
any subordinate article, but only to the three great objects of faith. 
Father, Son and Holy Ghost. 



52 NOTES ON THE 

are for those 'who have faith. Therefore the Church puts 
the Creed into the mouth of her children, and teaches 
them to frame to pronounce it aright. 

To belisve, ^ot find out. " The -world by wisdom 
knew not God " (1 Cor. 1 : 21). The gospel is a divine 
revelation, and even foolishness to the natural man (1 Cor. 
2 : 14). He cannot even see it, until born again (John 
3: 3). 

Nor yet understand. Much of the natural world is 
beyond our ken ; how much more these heavenly myste- 
ries ! "We do not believe these articles because we under- 
stand them, but we try to understand them because we be- 
lieve them. Faith is before knowledge, but always seeks 
to become intelligent. Hard questions may be raised, but 
they do not weaken our faith ; for the very nature of faith 
is to lay hold of that which is beyond the reach of reason. 
'Not is the Christian called upon even to systematize and 
formulate his faith, as the Church has done it, or as a 
theologian might do it, but only to believe it. 

" I believe " does not mean simply that we hold these 
facts to be historically true ; but much more, it is a hum- 
ble confession and declaration that we stand in the bosom 
and under the saving power of this di^nne revelation. 

All things in the gospel. Not merely a few plain 
Scriptural facts, or favorite doctrines, or denominational 
hobbies, but the whole great outline of the gospel. But 
how shall a man know what the gospel does contain? 
Shall every one frame his own faith ? No. The gospel 
is summed up for us in the Apostles' Ceeed. 

The articles. The parts or members of this faith, which 
in itself is a unit. The Creed commonly is di^nded into 
twelve articles, or subdivisions ; but more or less may be 
made, according to the punctuation. And every article 



HEIDELBERG CATECHISM. 53 

is for faith. It may have a natural side, but of necessity 
it has also a supernatural, something beyond reason, and 
so for faith. 

Olir faith, that which we believe (Eph. 4 : 5). Not in 
the Catechism, but in common speech it is called " the 
Apostles' Creed." Creed from its first word in the Latin 
(Credo, I believe). The Apostles': not Peter's or Paul's, 
but the faith of all. It was not framed by them ; but is 
so called, partly because it embodies the sum and substance 
of Apostolic doctrine, and also to distinguish it from the 
Nicene "^^ and Athanasian Creeds. 

1.) Its history. Whence comes it? Not from the Re- 
formers. They made no new Creed for the Protestant 
Church, but fell back upon the old and sure foundation of 
the early Church. The Roman Church had in her much 
truth, of course, as well as error; and this truth the Re- 
formers retained. The value of the Apostles' Creed is 
seen in the fact that they embodied it in almost all their 
Confessional books. 

The Creed is much older, then, than the Reformation. 
It comes from Apostolic times. It was not made by the 
Apostles, at least in its present form.f It was not written 
by an individual (as a book is written) ; nor yet framed 
by a Synod (as the Nicene was) ; but rather (like pro- 
verbs, customs and laws which arise, no man knows where 
or how) it grew out of the general life, spirit and wants of 
the Apostolic Church. 

* Used in the Greek Church. Called Nicene, because it was 
adopted by the oecumenical (general, catholic) Council of Nice, A. 
D. 325, to condemn Arianism, which denied the divinity of Christ. 

f This was a fanciful notion of Ambrose, Bishop of Milan, from 
whom the Roman Catholic Church got the tradition. 



54 ISOTFS OS TSE 

It was not made; it grew. Its r : : -:.5 ihe hnsf aan- 
{essoa of Teie^ (Matt. 16 : 16,. ; _ td, aO the 

odier aitkles grew, not by meze oatw:. _ ^ . ji new 

trutii, but beeanae indnded in it Tbissh- : Ljrmexe 
medumieal addition of artiele to article. 

Doabtless tlie Apo^es tao^bt tbe early Cimsuans some 
form of feitii (see 2 Tim. 1 : 13), but not ps^edsely the 
same fbrm, — diS^zeot in diSbroit secdons, sa;^ Churcli 
bisloEj. xH Qw it is easy to see how tbe^ Tanoos Qreeda^ 
entire^ agre^ng in snbstance and ditlmiig asitf in &nny 
would giadnallj be redneed in number, nnlil at laigih 
one of tbese would ^in^edbl pframineiie^ become OHn- 
mcm psapsrljy and all the rest be left bdhind. 

2.) ^posHkm in the Catediigm. It is in Part Seeood, 
to ^ow OS tKe wa J of aadratios, and there of nece^ty. 
Where else could it hare a lM»ne? And if omitted, what 
dae could take its place? Its po^tioii is e^cn a leading 
peculiarity of the HeidelbQg Catechism (see page 10). 
The "Rpfhrtmara regarded ^le Oeed as so in^oitant, diafc 
alin':?- cue- third of tiie whole Oitec^ism was devoted to iL 

11-5 ::.::_ i5 :all©d Quistl^ -frnm CSirfet, the centi^I 
PersoiL Also in di^indioii zr:::i —z.::Z is mTir.- ",t_:_:- 
natioiiaL It contains no ~ — : : ::; thilt:- j.T_i :_1^ 7 
aooie, but ^le great £icls of 'liii ::_::- 1^ 1 :r z r : - 
ocdi», and digii^ire can& :^ It : : 

©i::li:iT ;: -'..."Lt all Chi^iizis ii:::l in crmman. Its ard- 
^s& :-:---. i: ^Tited but :l: T :! z : iiii-Dj-but : - 

It is called also nadfl^iDted hecanse its short, simple 

str^rezrirTi^ are hdid Sh* eoiain trind^ nxed and unehange- 

-: is not our own notion, opinion, or ^atcsnent, 

-_„—_ i^zresh Snom tiie Bible; butwiard^ which we hare 



HEIDELBERG CATECHISM. 55 

heard (2 Tim. 1 : 13 ; 2:2). The Church does not allow 
catechumens to frame their own Confession, but puts into 
their mouth words of faith, which they shall receive even 
as the early Christians received the Apostles' doctrine 
(Acts 2 : 42). The Creed of Christianity does not need 
new settlement or formulation every generation or century. 
Men may deny certain doctrines or facts, but they only 
repeat old heresies, and the faith stands sure because un- 
doubted. 

This undoubted Christian faith is called also catholic* 
universal, because it is the faith of the Church of all 
ages, finished and full. Of course the Holy Ghost is daily 
leading the Church into new, deeper and broader views of 
the truth (John 14 : 26 ; 16 : 13) ; but God's revelation it- 
self is complete. The Jews knew only the Father, and 
awaited the Son ; and the disciples, after the Ascension, 
awaited the Holy Ghost ; but the Trinity is the end of re- 
velation, and nothing new will or can be revealed. As 
Christianity itself is catholic, for all ages and nations, so 
its faith must be. Adam, Noah, Moses and Isaiah could 
now repeat it, though not when they were on earth ; and 
to the end of -time this will be the faith of men. 

Briefly teach lis. It is a summary of Christian faith. 
We have the Bible ; but that is a book of detailed histori- 
cal facts, not of brief doctrinal statements. The need of a 
summary is seen in the fact that God Himself gave the 

* Both here and especially in the Creed itself, this word is often 
misunderstood, as if it referred to the Eomish faith. Unfortunately, 
too, it here is honored with a capital " C." It is a strong word, 
and must never yield to a mere prejudice. The Epistles of Peter, 
James, John and Jude are addressed not to a particular person or 
congregation, but to all Christians. Hence they are called '' The 
Epistle general of Peter," &c. ; but some Bibles say "catholic" in- 
stead of " general." The Greek word is katholika. 



56 NOTES ON THE 

Ten Commandments and the Lord's Prayer (the sum of 
duty and worship), and the Apostles gave believers a "form 
of sound words " (2 Tim. 1 : 13). The Creed teaches men 
in sum what to believe. 

Its brevity makes it suitable for teaching others. If a 
Chinaman should ask : " What do you believe ?" you could 
not answer, " The Bible." Even if he could read it all, 
how could he draw from it the sum of your faith ? And 
how can you better teach a child the sum of Christianity, 
than in the Creed ? Doubtless it, or a similar formula, 
was used for this purpose by the Apostles and early teach- 
ers. So you teach a child geography or botany by giving 
him a general view of the whole, and then its particulars. 
The Creed, in its brevity and fullness, is thus well suited 
to children and the ignorant. 

So also in confirmation. The candidate must confess 
his faith. This all Churches require,* even by Apostolic 
example. The catechumen cannot repeat the Bible; nor 
yet from it frame his own confession, even if allowed. 
Hence the Church teaches him a fixed form of faith, that 
all may have the same. The catechumens of the early 
Church, and for ages afterwards, were taught the Creed 
and confessed it. 

Nothing could be more suitable, too, for public worship. 
Such penitent, grateful, adoring confession of itself con- 
firms our faith. This is communing with the heavenly 
world. We rest our souls on the great facts of the Creed, 
and then embody the coDfession again in a godly life. 
Hence only a Christian can rightly confess the Creed. 

* Not even excepting those that reject -what they call '' human 
Creeds," and mock at Catechisms, yet all the while teach a creed of 
their own, and demand the confession of it in some form by the 
candidate ! 



HEIDELBERG CATECHISM. 57 

Therefore hold fast this " form of sound words." Study 
it. Our faith should be intelligent. Hence the Catechism 
explains the Creed. Hold fast this faith, against the 
errors which many teach. Grow strong in it, in view of 
coming weakness ; so that when flesh and heart shall fail, 
this may be the strength of your heart. 



EIGHTH liORD'S DAY. 



THE HOLY TRINITY. 

Question 24. How are these articles divided ? 

Answer. Into three parts : the first is of God the Father, and our 
creation : the second of God the Son, and our redemption : the third 
of God the Holy Ghost, and our sanctification. 

Question 25. Since there is but one divine essence, why speakest 
thou of Father, Son and Holy Ghost ? 

Answer. Because God hath so revealed Himself in His word, 
that these three distinct persons are the only true and eternal God. 

How . . . divided? Into three parts. The Trinity 

of course gives the Creed its divisions, because the confes- 
sion must correspond with the objects of faith. Father, 
Son, and Holy Ghost. 

The Creed moves forward historically, naming the di- 
vine Persons in the order of their revelation. Hence in 
any way to change the order is to make confusion. For 
example put the Holy Ghost first, or put the Son last, and 
behold how you have destroyed the force, meaning and 
beauty of the Creed, because you have changed a necessary 
order. 



58 NOTES OS THE 

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HEIDELBERG CATECHISM. 59 

Yet there is a unity of work as well as of essence. The 
Father is called Eedeemer^Is. 43 : 1). The Son is called 
Creator (Col. 1 : 16). So is the Holy Ghost (Gen. 1 : 2). 
Each has His own office, and yet they work together 
(John 5 : 19). 

Unitarians deny the Holy Trinity, and teach that in the 
Godhead there is but one Person. " How can three be 
one ?" they ask. Quite as easily as two can be one (John 
10 : 30). This and other heresies arose during the Eefor- 
mation. 

This doctrine is difficult, but not more so than some 
others ; and to reject it on this account would be unrea- 
sonable, since even nature around us is full of mysteries. 
Indeed the whole Creed is for faith, and not to be held or 
judged by niere reason. "From the alphabet to the Trini- 
ty we can proceed only by faith.'' 

There is but one divine Essence. This we hold, over 

against the Unitarians, who say there is but one divine 
Person. Heathenism cannot rise to the idea of one God 
who governs the world, but thinks of Him as limited and 
weak like man. Rationalism cannot rise to the idea of 
three Persons in the Godhead. Therefore the Catechism 
asks, " Why speakest thou of" (the Triglott adds : three) 

—Father, Son and Holy Ghost? Not three Gods, but 

three Persons. We must guard against tritheism, which 
does violence to the divine unity of essence. 

God hath so revealed Himself. We do not understand 

it, but believe it. How even man, with body, soul and spirit, 
is yet one, we cannot understand, much less the wonderful 
nature of God. God has revealed Himself as Father, Son 
and Holy Ghost. Therefore we call Him this, and believe 
the mystery. 

References to the Trinity are found even in the Old 



NOTES OS THE 
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HEIDELBERG CATECHISM. 61 

See, too, how the Church has set this doctrine in her 
Creeds. The Nicene and Athanasian are only a more full 
statement of the Apostles' Creed. Indeed almost every 
word reminds us of an old heresy. It is remarkable, too, 
that the heresies arose in the order of Father, Son and 
Holy Ghost. This opens an intensely interesting chapter 
in Church History, which you will do well to study. 

The Church has set this doctrine also in her Hymns. 
What are the Gloria Patri, the Gloria in Excelsis, and the 
Te Deum, but ancient hymns of praise to the Trinity ? 
They thus are a powerful preservative against error. So 
are the common but sacred doxologies of your hymn book, 
in which this doctrine is so devotionally enshrined. 

This mystery of the Trinity lies also in the Church year. 
The Church at Christmas celebrates the love of the Father ; 
at Easter, the triumph of the Son ; at Whitsuntide, the 
coming of the Holy Ghost; and on the next Lord's day 
after Whitsuntide, namely, on Trinity Sunday, this glori- 
ous mystery — the Holy Trinity. 



OF GOD THE FATHER. 



]SnNTH liORD'S DAY. 



GOD IS OUR FATHER. 

Question 26. What believest thou when thou sayest, *' I believe 
in God the Father Almighty, maker of Heaven and Earth ?" 

Answer. That the eternal Father of our Lord Jesus Christ (who 
of nothing made heaven and earth, with all that is in them, wh<3 
likewise upholds and governs the same by His eternal counsel and 
providence), is for the sake of Christ His Son, my God and my 



62 NOTES ON THE 

Father: on ■whom I rely so entirely, that I have no doubt but He 
"will provide me with all things necessary for soul and body : and 
further, that He will make whatever evils He sends upon me in 
this valley of tears turn out to my advantage ; for He is able to do 
it, being Almighty God, and willing, being a faithful Father. 

Haviiig given the divisions of the Creed, the Catechism 
now takes up each one for explanation. Part First treats 
of God the Father and His providence. 

VThat believest thou ? TThat is included in this article? 
What does it mean, when rightly confessed ? I, Not the 
Church, but a Christian child, confessing his personal faith. 
Believe. Having faith not merely in His existence, but 
in His covenant relation to His children. G"Od the Father, 
Kot simply "God." The Creed, like the Lord's Prayer, 
teaches us to call Him Father. This is the Christian idea 
of God. The heathen, and even the wicked of our own 
land, judging Him by themselves, think of God as either 
caring nothing about man, or as cruel and revengeful. 
The word Father, expresses love, interest, care, protection, 
guidance, yea, forgiveness, i. e., both the character of God, 
and His relation to us. God is our Creator, Ruler, King, 
Judge ; but we here call Him Father, a powerful word in 
the Christian mouth, bringing us very near to God (Rom. 
8 : 15). The child of an earthly ruler may with joy and 
freedom stand before his father ; while others must stand 
at a distance, or at most approach his majesty with fear 
and reserve. Almighty. So He calls Himself (Gen. 17: 
1) ; and this He shows Himself to be, in His work of crea- 
tion and providence. 

Eternal Father. This raises our thoughts above the 
earthly relation of father, and will be more fully explained 
under Ques. 33. Natural theology, so called, or deism, 
cannot say " Father," because it ignores Christ through 



HEIDELBERG CATECHISM. 63 

whom alone He is our Father (Eph. 3 : 14, 15). Who of 
nothing. This phrase, ex nihilo in the Latin Bible, comes 
from 2 Mac. 7 : 28, " Of things that were not." The same 

thought is in Heb. 11:3. Made heaven and earth. (Acts 

4: 24; Ps. 146: 6). Matter is not eternal. God made 
all things, "in the beginning" (Gen. 1:1; John 1 : 3). 
Hence we call Him "Almighty" (Jer. 10 : 12), able to do 
all things. Thus from the Bible alone do we learn the 
origin of all things. Upholds and governs. Explained in 
Ques. 27. " Thou preservest them all" (Neh. 9: 6). See 
Matt. 6 : 25-34. Providence. God's wise, powerful, 
loving, unceasing care over the works of His hands, fully 
explained in the next question. 

Here the parenthesis ends. It declares that God crea- 
ted and now upholds all things. The great thought in the 
answer is, that this Eternal Father of our Lord Jesus 
Christ Is ... my God and my ^Father. Very signifi- 
cantly the Christian faith teaches us, not only that God is 
a Father, but our Father. Our sonship is just as real as 
that of the Eternal Son ; and therefore the Spirit of 
adoption in us is so sure and comforting (Eom. 8 : 15). 
Notice, too, that the Catechism, in explaining this arti- 
cle, lays stress, not on God's attributes (omnipotence, om- 
niscience, omnipresence, eternity, holiness, justice and 
mercy), nor yet upon His great work of creation and 
providence, but upon the warm and touching fact : " He 

* The catechumens are taught to say this, because as baptized 
children of the Church they stand in real covenant relationship 
with Him ; but how about such catechumens as are out of the 
Church ? How can they use the Creed ? Evidently only by accom- 
modation, yet not without reason ; for though not in the Church, 
they are standing at its door ; " though not in the body of grace, 
yet they stand in the draught of grace." 



64 INOTES ON THE 

is my Father." Por the sake of Christ His Son. In a very 
broad, general sense, God is called the Father of all men, 
having created all ; but these children have all become 
aliens through sin (Eph. 2 : 12), and therefore cannot call 
Him their Father (John 8 : 42-44). The covenant rela- 
tion is not by nature but by grace. As we can know the 
Father only through the Son (Mat. 11 : 27 ; Eph. 2 : 18), 
60 only through the Son can we become His children (John 
14 : 6 ; Gal. 3 : 26). On whom I rely. In these words 
of faith the Catechism expresses our sense of this gracious 
relation. Because He is our Father, we fully and trust- 
ingly look to Him for all things (Ps. 23 : 1). Whence 
come they, but from Him ? Trace them back step by step, 
through the skill and strength of man, and you soon get 
beyond man's doing and power into the sphere of God's 
activity. 

He will provide. Man cannot supply the wants of his 
body, much less those of his soul ; but God can, and this 
He will also do. This He promised to Jacob (Gen. 28 : 
15). Moses repeated the promise to the Hebrews (Deut. 
31 : 6, 8). God said the same thing to Joshua (Josh. 1 : 
5), and David to Solomon (1 Chron. 28 : 20), and the 
Apostle to the Christians (Heb. 13 : 5, 6). Therefore 
I have no doubtr He that hath given the greater will 
not mthhold the less (Rom. 8 : 32). He cares for birds, 
and surely also then for His children (Matt. 6 : 26). 
Make e^ls • • Such as sickness, pain, loss, disappointment 

trials in all their manifold forms. He sends- All 

things are from His hand (see further under Ques. 27), 
either willed or permitted (Job 1 : 12). Under the power 
of sin, we feel its consequences in all the relations of life. 
Troubles come, therefore, in body, soul, family, society and 
business, and life is truly a " valley of tears." Turn OUt 



HEIDELBERG CATECHISM. 65 

to my advantage. We know not how, but He will do it 
(Koiii. 8: 28; 2 Cor. 4: 17). This we know, for He is 
both iible, being Almighty God (Ps. 135: 5, 6), and will- 
ing also, being a faithful Father (Ps. 103 : 13). 



TENTH LORD'S DAY. 



THE PROVIDENCE OF GOD. 

Question 27- What dost thou mean by the providence of God? 

Answer. The Almighty and everywhere present power of God ; 
whereby, as it were by His hand, He upholds and governs heaven, 
earth, and all creatures ; so that herbs and grass, rain and drought, 
fruitful and barren years, meat and drink, health and sickness, 
riches and poverty, yea all things come not by chance, but by His 
fatherly hand. 

This question comes from the parenthesis in the last an- 
swer. How does God uphold and preserve all things ? 
How does He provide for all our wants, and make all 
things work together for our good ? By His providence. 
" What dost thou mean by the providence of God." 

The power of G-od (Dan. 4 : 35), which is " Almighty, 
and ever}-where-present," infinite both in degree and 
presence, involving God's omnipotence (Matt. 19 : 26), 
omniscience (Acts 15 : 18), and omnipresence (Ps. 139 : 
1-13), and equally active at the same time in Europe and 
in America, in heaven and in hell. By His hand, as the 
symbol of strength and action (Ex. 13 : 3 ; Ezra 7 : 9). 
He upholds and governs. He that created all things must 
also preserve them. No creature is self-dependent. In 
Creation God brought things into original existence (Gen. 



66 NOTES ON THE 

1 : 1 ; Ps. 33 : 6) ; in providence He holds and controls 
these in their appointed order and course (Heb. 1 : 13). 

Heaven, earth and all creatures. In the nature of things 

His divine power and rule, His providence, must be as 
broad as creation. This view shuts out several errors : — 
1 ) Atheism, which denies the existence of God. 2) Pan- 
theism, which denies the personality of God, and makes 
Him the soul of the world. 3) Materialism, Naturalism, 
and other similar forms of error, which deny the govern- 
ment of God, and set Him quite outside the world as hav- 
ing nothing to do with it : like a ship-builder, who leaves 
a finished ship to sailors ; or a watch-maker whose care is 
not now needed. 4) The idea of Fate, an inexorable ne- 
cessity ruling all things, even God Himself, thus placing 
Him and the world on a level, equally under this blind, 
merciless, irrational power, whence comes much of the 
common superstition about our lucky days and acts ! 

God be praised, none of these things are so. He is in 
the world, but is not part of it. He is above the world, 
but not indijQPerent to it. Over man there is an unseen 
power that marks the course and shapes the destiny of 
thin2:s ; but instead of beino; blind and merciless, it is wise 
and good, even His loving, fatherly, almighty and every- 
where present power. 

So that herbs and grass* .... yea all things come. 

Providence is only the great plan of God, in regard to in- 
dividuals, families, nations, His Church, the world, yea the 
universe, for the preservation and government of all His 
creatures. How could God be without a plan? All 



* These six couplets deserve study. The first three mainly re- 
late to the products of the earth. The rest describe the state of 
man as affected bv the first class. 



HEIDELBERG CATECHISM. 67 

tilings, then, come not by chance. How can anything 
come either of itself or by hap-hazard ? The very idea 
of " chance " is too absurd and unreasonable to be at all 
seriously discussed. Everything has its own law of being 
and action, but yet is under God's control. It is impossi- 
ble to think of a weak spot or dangerous place in His 
providence. Fire, flood, wind and lightning are all His 
servants. But by His Fatherly hand. Much He direct- 
ly wills, and much He only permits ; but all things are 
within the sphere of His providence, even the bow drawn 
at a venture (1 Kings 22 : 34). His rule is not arbitrary 
and merciless but fatherly (Ps. 103 : 11-18). 

His providence is not only general but also special. 
That is. He not only keeps things running in their own 
natural and appointed order, but also so orders and guides 
their course as to produce special results. Rain, frost and 
heat are the result of general laws ; but God's hand may, 
by increase or decrease, give very different results. Thus 
God can bless or curse, give or withhold (Deut. 28 : 1-68 ; 
Mai. 3 : 11) ; and here is room for the idea of prayer. 



Question 28. "What advantage is it to us to know that God has 
created, and by His providence doth still uphold all things ? 

Answer. That we may be patient in adversity ; thankful in pros- 
perity ; and that in all things which may hereafter befall us, we 
place our firm trust in our faithful God and Father, that nothing 
shall separate us from His love ; since all creatures are so in His 
hand, that without His will they cannot so much as move. 

Adversity. When things go ill (sickness, pain, death, 
loss, temptation, trial of any kind). Patient. Bear it 
calmly and quietly, because it comes from God, for our 
good. We shall not, like the ancient Stoics, by a stub- 



68 NOTES ON THE 

born will ignore the pain, and bear it without making out- 
cry ; nor yet like the Epicurean, drown our sorrow in 
pleasure ; but with unmurmuring, trustful spirit, receive 
it as from God's fatherly hand. How shamefully people 
grumble, doubt and despair in regard to drought, sickness, 
famine, fire, accidents and poverty, as though God had 
left things go awry ! Great also is the sin of melancholy, 
which is simply distrust of God, the infinitely kind and 

wise Father. Prosperity. When things go well. Thank- 
fill. Because they all came from Him. The thoughtful 
Christian will gratefully trace all blessings back to the 
good hand of God (Ps. 107 : 1-43). And for what is yet 

future God only knows what it may be " we 

place our firm trust in our faithful God and Father." AH 

creatures are so in His hand. It is wonderful that any 

one should for a moment doubt this. As in science, art 
and mechanics, man acts upon matter and its laws, pro- 
ducing such results as these elements of themselves could 
never have produced, and all this in harmony with the 
law of their being ; so God acts upon all His creatures, 
upon matter and spirit, and works out His wise and glori- 
ous ends. 



HEIDELBERG CATECHISM. 69 



or GOD THE SON. 



EliETENTH IjORD'S DAT. 



JESUS. 

Question 29. Why is the Son of God called Jesus, that is, a 
Saviour? 

Answer. Because He saveth us, and delivereth us from our sins ; 
and likewise, because we ought not to seek, neither can find salva- 
tion in any other. 

Question 30. Do such then believe in Jesus the only Saviour, 
who seek their salvation and happiness of saints, of themselves, or 
anywhere else? 

An^oer. They do not ; for though they boast of Him in words, 
yet in deeds they deny Jesus, the only deliverer and Saviour : for 
one of these two things must be true, that either Jesus is not a com- 
plete Saviour, or that they, who by a true faith receive this Saviour, 
must find all things in Him necessary to their salvation. 

The Catechism now takes up Part Second of the Creed, 
" Of God the Son and our Redemption :" His names, birth, 
suffering, death, burial, descent, resurrection, ascension, 
session, and second coming. 

And, shows the close relation between the Father and 
the Son. JesuS. His human name (in distinction from 
Christ, His official title), so called by the angel, before He 
was born (Matt. 1 : 21) ; so named at His circumcision 
(Luke 2 : 21) (as we now name children at baptism) ; so 



70 NOTES ON THE 

known as a boy at Xazareth, and afterward as a man 
(John 19 : 19). SaviOTlT. Jesus means the same as 
Joshua, " one that saves " i^Heb. 4 : 8). He SavStL ^ot 
our works, not His words, not any one part of His work, 
but Himself saves us, Xotice, too, He " saveth," is now 
doing it, in the process of grace in His Church. He is 
not, like Moses, Joshua and others, a partial and relative 
Saviour, but "complete," absolute, for body and soul, de- 
livering us from the power as well as the consequences of 
sin. The only SaTioiir, The only, because the perfect. 
Saviour (1 Cor. 3 : 11). Therefore men must not seek 
salvation and happiness (the Triglott says : " welfare ") of 
saints as do Roman CathoKcs, who think that in the saints 
they have more truly human mediators or more likelihood 
of sympathy, than in Jesus ; of themselveS, as do Arians, 
Pelagians and others who denying the deep original depra- 
vity of man, regard sin as only an imitation of others, and 
therefore to be cured by following good examples. Hence 
denvincr His divine-human nature and His infinite satis- 
faction for sin, they find their salvation, in part, in them- 
selves. Anywhere else. So with all in the Church and 
out of it, who depend upon humanitarian schemes, morality 
or their good works for salvation (Eph. 2: 8. 9\ If men 
do seek salvation elsewhere than in Christ, they cannot 
find it. Indeed in all such seeking they deny Jesus, be- 
cause all this implies that man is not wholly helpless in 
sin, and that the work of Christ is not in itself complete 
and sufficient. 

But Christian faith, seeing " how great our sins and 
miseries are," finds in Him all things needful for salva- 
tion, and so confesses Him as " Jesus, the only Saviour." 



HEIDELBERG CATECHISM. 71 



TWELFTH IjORD'S DAY. 



CHRIST. 
Question 31. Why is He called Christ, that is, anointed ? 

Answer. Because He is ordained of God the Father, and anointed 
with the Holy Ghost, to be our chief Prophet and teacher ; who has 
fully revealed to us the secret counsel and will of God concerning 
our redemption, and to be our only High Priest, who, by the one 
sacrifice of His body, has redeemed us, anc^ makes continual inter- 
cession with the Father for us; and also to be our eternal King, 
who governs us by His word and Spirit, and who defends and pre- 
serves us in the enjoyment of that salvation He has purchased 
for us. 

Christ is His official title, and corresponds with the 
Hebrew word Messiah (John 1 : 41 ; 4 : 25). It means 
anointed, set apart to a divine office. The Old Tes- 
tament dispensation had three offices. The prophet re- 
vealed the will of God, whether in regard to the present or 
the ftiture. The priest offered sacrifice and made interces- 
sion for the people. The kiog ruled, executing God's laws 
and protecting the people. These officers were commonly- 
set apart by being anointed with holy oil ;* for example, 
the prophet Elisha (1 Kg. 19 : 16), the high-priest Aaron 
(Ex. 30 : 30), and the kings Saul, David and Solomon 
(1 Sam. 10 : 1 ; 16 : 43 : 1 Kg, 1 : 39). 

* This oil was a peculiar, and divinely-appointed preparation 
(Ex. 30: 23-38), of certain materials, in certain proportions, to be 
made only by the priest, and to be used only for its own holy pur- 
poses. 



72 NOTES ON THE 

Now He is called Christ, i. e. anointed, because He was 
anointed, not with holy oil but with the H0I7 Ghost, at 
His Baptism'^ (Matt. 3: 13-17; Acts 10: 38). His bap- 
tism was His ordination to office, His entrance upon His 
public ministry (Luke 4 : 18, quoted from Is. 61 : 1). 
From that time Jesus bega7i to preach (Matt. 4:17) and 
to work mii-acles (John 2 : 11). To be. In Him these 
three offices were necessarily and inseparably united. In 
the Jewish Church no one man held all three offices ; gen- 
erally only one, but sometimes two. Melchizedek was 
priest and king (Heb. 7 : 1). David was prophet and 
king (Acts 2 : 30 ; 13 : 22). Ezekiel was prophet and 
priest (Ezk. 1:3). . 

Our chief Prophet and Teacher. Different from all 

others, speaking as never man spake, being Himself "the 
Truth" (John 14: 6), and therefore called the Word of 
God (John 1 : 1), " fully revealing the secret f will of God," 
especially concerning our redemption, not merely by word 
of mouth, but also in His divine-human person and redeem- 
ing work (Col. 2 : 3, 9). So He fulfilled Deut. 18 : 15-19. 
Our Cnly High Priest (Heb. 3 : 1), above all others, of- 
fering Himself, a sacrifice of infinite efficacy (Heb. 9 : 11- 
14), not needing repetition (Heb. 10 : 14), and followed by 
high-priestly intercession (Heb. 7 : 25). So He as a sin- 
less High Priest^ entering once for aU into the true holy 

* His baptism was not unto personal repentance, as in the case 
of other Jews (Matt. 3: 11), for He was sinless; yet in another 
view it was much more so, for He bore the sins of all. As He was 
circumcised, not from personal need, but to bring our nature into 
the covenant of God, so He was baptized by John to fulfill all 
righteousness for us whose nature He truly bore. 

f This is death to the notion that the Catechism teaches the Cal- 

vinistic doctrine of predestination. 



HEIDELBERG CATECHISM. 73 

place (Heb. 9 : 24), with "precious" blood (1 Pet. 1 : 19), 
fulfilled Lev. 16 : 3-19. The phrase, " by the one sacri- 
fice " of His body, is technical in the Catechism, and is 
very often used (Ques. 37, 56, 66, 67, 69, 70, 75, 80), and 
always in the same sense, namely, to denote His great 
high-priestly act upon the cross. 

Our eternal King. He rules us by His word or law, not 
by force, but by inclining us to obedience by His Spirit. 
He is King not in name, not in rhetorical figure, but in 
fact, in a real kingdom, with real power, through real 
means, and to real results."*" He defends us against our 
enemies, the world, the flesh and the devil, and preserves 
us in (the Triglott omits : "the enjoyment of ") our state 
of redemption (John 10 : 27, 28). So He fulfills Ps. 2 : 6 ; 
45 : 1-7 ; Zech. 9 : 9. 

How rich in meaning this name " Christ " is ! In our 
day many Christians, largely from habit (or possibly from 
a needless intoning of His humanity) , use only His human, 
individual name, " Jesus ;" but so do Strauss, Renan, and 
other rationalists, who deny His divinity and who, there- 
fore, refuse to give Him His official title, " Christ." Not 
so Paul. Two hundred and twenty-five times he calls Him 
"Jesus," but always adds either "Lord" or "Christ" (ex- 
cept in ten or twelve cases, where with special fitness he 
says "Jesus" only). 

* For example, see His victory over hades in His resurrection, 
and over the early persecutions of the Church ; the spread of Chris- 
tianity; the victory of the Church in conquering the Northern na- 
tions during the middle ages ; the. purification and reorganization 
of the Church in the Reformation ; the present missionary activity 
of the Church, and her sure glorious triumph over the kingdoms 
of this world (Eev. 11: 15). Writing dates with A. D., anno Do- 
mini, is a confession of His Kingship. 



74 NOTES ON THE 

See how fully He meets our wants ! We are ignorant, 
and He becomes our Prophet; we are sinful, and He 
makes atonement for us ; we are weak in will, and He 
rules us. These three offices are continued in the Church, 
not only in the individual Christian (Ques. 32), for private 
and personal ends, but in a special form, for general and 
official purposes, namely in the Christian ministry : — 1) 
The prophetical, teaching the will of God (Matt. 28 : 19, 20). 

2) The priestly, not only offering pardon by the word, but 
also sealing it by the sacraments (Rom. 4:11; Gal. 3 : 27). 

3) The kingly, wielding real authority (Rom. 13:1). 
Church discipline, the royal side of Church life, has bind- 
ing force. 



CHEISTIAN. 
Question 32. But why art thou called a Christian ? 

Amwei'. Because I am a member of Christ by faith, and thus am 
a partaker of His anointing, that so I may confess His name, and 
present myself a living sacrifice of thankfulness to Him : and also, 
that with a free and good conscience I may fight against sin and 
Satan in this life, and afterwards reign with Him eternally, over all 
creatures. 

Notice how closely this question and answer correspond 
with the last, both in form and matter. 

Thou, is the baptized child, who is personally ad- 
dressed throughout the Catechism, and to whom alone both 
questions and answers properly apply. 

Christia^n. Having explained the official name of the 
Saviour, the Catechism now explains the name of His peo- 
ple. Christian is our family name (Eph. 3 : 15) for large 
and small. Men often pride themselves on their name 
(family, order, party or national) ; but none can compare 



HEIDELBERG CATECHISM. 75 

with this. The Christian can point to nobler ancestral 
deeds, to greater endurance, to holier heroism, and to a 
more glorious history than any other in the world. There- 
fore we should know the meaning of our family name. 
How sad, that many know neither its origin nor its mean- 
ing ! 

1) Its origin. It was given soon after the founding of 
the Church (about the year 42), at Antioch.* Here was 
organized the first Christian congregation among the Gen- 
tiles (Acts 11 : 19-26), and here the disciples were first 
called Christians. 

Who gave them this name ? Evidently not the Jews. 
They would not call a " sect " after the sacred name of 
their Messiah. Hence they called them Nazarenes (Acts 
24: 5). 

Perhaps it came from the Gentiles. The people of An- 
tioch were noted for their low wit and for the invention 
of nick-names ; and possibly they named them Christians 
in derision. 

Or the name may have been given by either Jewish or 
Gentile Christians, forming it most naturally from " Christ," 
a word which was very prominent in Apostolic preaching. 

At all events it at length became their common and ac- 
cepted name (see Acts 26 : 28 ; 1 Pet. 4 : 16), and by it 
they have ever since been called. 

2) Its meaning is very rich and significant. It means 
far more than believer, disciple, saint, brethren, &c. 

* Not Antioch in Asia Minor, but the Capital of Syria, the seat 
of the proconsul, and hence a noted centre, situated near the Medi- 
terranean Sea, three hundred miles north of Jerusalem. From here 
Paul made his missionary journeys westward. Hence this Antioch 
was to the Gentile churches what Jerusalem was to the Jewish 
Christian churches. 



76 NOTES OX THE 

Cbristian of course means " anointed," and sets forth our 
official character. 

Whv called. The question is not, " Are you a Chris- 
tian T' This is taken for granted ; and the child of the 
Church is here asked, " Why are you called a Christian ?" 
The answer is very full and clear. 

Because I am a member of Christ. Not just of the 

Church, but of Christ Himself, having by the Holy Ghost 
been ingrafted into Him (Ques. 20). B7 faith, first, 
the faith of his parents as confessed in his baptism, and 
afterward his own faith, duly growing into full conscious- 
ness. " By faith " expresses man's act in the matter of 
salvation. God's sacramental act is not here named. As 
the catechumen is a baptized child, it was necessary to 
lay stress rather on his act of making Christ his own. 

Thus am partaker, of His anointing, namely, the Holy 

Ghost (Acts 2 : 38 ; 1 John 2 : 20, 27). Our mgrafbing 
is thus at the same time our anointing. The Holy Ghost 
sets us in the three-fold office of Christ, to which also all 
His people are called. The words prophet, priest and 
king are not given, in Ques. 32, but only their sense and 
substance. We are made like Him, not only in character 
but also in office. We are called to do in part, what He 
did in fulness (Rev. 1 : 6). 

1) As prophet, I may confess His name, in confirma- 
tion, the Lord's Supper, public worship, godly living, and 
revealing the will of God to others also by teaching and 
missionary activity. 

2) As priest, present myself a living sacrifice, not of 

atonement but of joyful thanksgiving (Ps. 107 : 22). 
" Living," not a dead Judaism, nor a dead formalism, but 
the warm devotion of the heart. As Christ gave Himself 
for us, so must the Christian present himself (Rom. 12 : 1, 



HEIDELBERG CATECHISM. 77 

in body, soul, time, talents, possessions) before the Lord, 
as wholly devoted to His most blessed service and praise, 
acceptable to God through Christ's atoning sacrifice. 
" With such sacrifices God is well pleased " (Heb. 13 : 16). 

3) As king, fight • • • and . • • reign. We have enemies 
within and without. We dare not stand indiflferent to 
them, in a false peace, but must oppose and destroy them. 
On this depends our reigning with Christ. But even be- 
fore we can at all fight against sin and Satan, we must be 
delivered from the power of darkness (Col. 1 : 13), and 
have a " free conscience." The power of sin within us 
must first be broken by grace divine. Then, ruling our 
spirits and fighting our spiritual enemies, we will finally in 
full victory reign with Christ. The heart is a kingdom 
of which He is the rightful king ; and self-rule is a royal 
act (Prov. 16 : 32 ; 25 : 28). 

In these three offices, indeed, man stood before the fall ; 
but through sin he lost the blessed position. He was the 
head and crown of creation ; the priest of the world, through 
whom alone it had voice (Ps. 148 : 1-10) ; having domi- 
nion also (Gen. 1 : 26), To all this Christ restores him, 
by virtue of his anointing with the Holy Ghost.* 

Hence he is called a Christian, an anointed one. 
This is just what that beautiful word " christen " means, 
as used by many persons instead of the word baptize, bC' 
cause in our baptism we receive our anointing (Acts 2 : 
38). This very word " christen" or anoint (in the Gx-eek 
Chriso) is used in regard to both Christ (Luke 4 : 18 ; 

'^ Here is declared the " universal priesthood " of believers, but 
yet without at all ignoring, yea rather implying and even demand- 
ing, the special priesthood of the holy ministry appointed and or- 
dained by Christ for the orderly service of His .Church. 



78 NOTES OX THE 

Acts 4: 27; 10: 38) and Christians (2 Cor. 1 : 21 ; IJohn 
2: 20). 

Study the meaning of your Christian name, received at 
Yonr baptism, my child. Let it always remind you of 
your anointing and holy calling. You haye a gracious 
position. You stand in God's family. Believe this. 
Honor it. Be thankful to God for it. And show all this 
faith, love and gratitude, by faithfulness in your holy 
three-fold office. Because you are a Christian in name, 
position and fact, live like one, even from your very 
childhood. 

But what about bad boys and orirls in the Church? 
They are baptized, but are they Christians ? Answer : 
They are members of the Church, standing in God's 
family, but are very unworthy members, and dishonor 
their heavenly Father. A boy may be very disobedient, 
but this does not change the fact that he is a child. 



THIHTEEXTH LORD'S DAY. 



HIS ONI.Y-BEGOTTEN' SON. 

Question 33. "Why is Christ called the only begotten Son of God, 
since we are also the children of God ? 

Answer. Because Christ alone is the eternal and natural Son of 
Gt)d; but we are children adopted of Grod, by grace, for His sake. 

The Creed calls Christ God's only-begotten Son, because 
the Scriptures call Him this (John 1 : 14; 3 : 16\ But 

why ? sLQce both angels (Job 38 : 7) and we (1 John 

3 : 1.2) are called sons of God. 



HEIDELBERG CATECHISM. 79 

He is the natural Son of God, absolutely of the 
same nature and essence as the Father (Heb. 1:3; John 
5 : 26). See also the Nicene and Athanasian Creeds, 
which define this article against the ancient heretics. 
" Of one substance with the Father." Therefore of neces- 
sity He is also the eternal Son of God (1 John 1:2). 
His Sonship lies in the very essence of the divine nature. 
But the eternal Sonship of Christ is a profound mystery. 
We cannot know the full meaning of this relation, because 
the nature of the Godhead is utterly beyond our compre- 
hension. Here, however, is taught the doctrine of Christ's 
divinity, which is denied by Unitarians and others. But 

we are children adopted of God. Brought like orphans 

from without into His family, and so by grace made to 
bear the family name and to have the joys of sonship. 
For His sake. We are sons, not by merit or claim, not 
even by God's abstract mercy, but because we stand in 
Him the Son ; sons of God, not through the first Adam, 
but through the Second (Gal. 4 : 3-7). Therefore the fig- 
ure of adoption does not fully explain our sonship, since 
it implies no oneness of life. And yet in the word adop- 
tion is expressed the great difierence between Christians 
as sons and Christ as the Son. He is the Son, uncreated, 
only-begotten, and of the same essence as the Father ; we 
are sons, because created anew in Christ, regenerated, and 
so stand in His image (Col. 3 : 10). 



OUR LORD. 

Question 34. Wherefore callest Thou Him our Lord ? 

Ansiver. Because He has redeemed us, both soul and body, from 
all our sins, not with gold or silver, but with His precious blood, 
and hath delivered us from all the power of the devil, and thus 
hath made us His own property. 



80 NOTES ON THE 

Lord. In the Old Testament, Lord is the name of God 
without distinction of person ; but in the New Testament 
it is a title of honor belonging to the Second Person (Phil. 
2 : 11), and means master or ruler. Christ must now be 
to us what in our natural state the devil was. Our is em- 
phatic. Of course the Eternal Son was high in heavenly 
dignity ; but why do we now take honor to ourselves by 
calling Him " our " Lord ? We call Him so because He 
has redeemed us, the whole man, from all sin, not with 
gold, which men have, but with His infinitely availing 
blood (1 Pet. 1: 18, 19), and has delivered us from all the 
power of the devil. Having thus made us His own, He 
is truly our Master. Him, therefore, we serve, not as slaves 
but as sons, not in fear but from love, not grudgingly, but 
with gladness of heart (Ps. 100 : 2). 

This answer is much like the first : " soul and body," 
" all our sins," " precious blood," " delivered us from all 
the power of the devil," — all of which were there suflS.- 
ciently explained. 



FOURTEENTH LORD'S DAY. 



CONCEIVED AND BORN. 

Question 35. What is the meaning of these words, " He was con- 
ceived by the Holy Ghost, born of the Virgin Mary ? " 

Answer. That God's eternal Son, who is, and continueth true and 
eternal God, took upon Him the very nature of man, of the flesh 
and blood of the Virgin Mary, by the operation of the Holy Ghost, 
that He might also be the true seed of David, like unto His breth- 
ren in all things, sin excepted. 

Having explained the names of the Holy Saviour, the 



HEIDELBERG CATECHISM. 81 

Catecliism now takes up His divine-human person. This 
order in the Creed is very significant. What He does for 
us must depend altogether upon what He is Himsel£ His 
divine-human nature is the ground of His redeeming work. 

Conceived. Here, not on the cross, not in the wilder- 
ness, but here begins His state of humiliation, in taking 
human nature under the consequences of sin (Rom. 8 : 3). 
It was a process : conceived, born, suffered, crucified, dead, 
buried and descended. 

God's Eternal Son, the Second Person of the Godhead. 
This expresses His divinity, the highest possible form and 

means of redemption. Took upon Him the very nature of 

man, the true nature of man, not a sham or make- 
believe, not a mere Gnostic appearance, not the form of 
man as the angels often did, only to be laid aside again ; 
but He entered the race in a real way, and took on Him 
our nature forever. Of the flesh and blood. This tells 
how He took our nature. The incarnation (infleshment) 
of Christ was not a mere theophany, not God coming down 
to man, nor yet the mere deification of man, but a real 
union of the divine with the human. 

Of the Virgin Mary. Stress lies on the word '^ Virgin," 
says Matthew (1 : 22, 23, quoting Is. 7 : 14), i. e. a pure 
unmarried woman, shall bring forth a son. By the opera- 
tion of the Holy Ghost, so delicately stated to the Virgin 
by the angel (Luke 1 : 35). The Holy Ghost, active in 
the first creation (Gen. 1:2), was of necessity active also 
in this greater second creation ; and only so could a sin- 
less one be born * (John 3 : 6). " A body hast thou pre- 

* Hence the Eomish doctrine of '' the immaculate conception," 

i. e. the sinlessness of Mary as the ground of the sinlessness of Jesus, 

is both unscriptural and needless. It only pushes the miracle a 

step further back. 
6 



82 NOTES ON THE 

pared me" (Heb. 10: 5). The true Seed of Lavid, a 
real, historical descendant of David,* according to plain 
prophecy (Acts 2 : 30), and so the seed of Abraham, yea, 
even of Adam,f and thus was at the same time the Son of 
man and the Son of God. As the race was in the first 
Adam, and in him fell, so truly was the race (our human 
nature) in the Second Adam, unto newness of life. 

Like unto His brethren. He was a real man, hav- 
ing all the physical, mental and moral powers of a true 
manhood, sending truly under the curse of sin, in sufier- 
ing, conflict and death. He was neither Jew nor Gentile, 

but more a man. He was of Jewish descent, and 

had Jewish training ; but He rose far above the narrow 
notions, traditions and prejudices of His nation. Sin ex- 
cepted. He was not under original sin as we are. His 
manhood was pure and perfect as well as real. Only as 
holy could He be the Redeemer. Otherwise, taking our 
nature would have availed nothing. And then, too, His 
sinlessness must be maintained, through His whole earthly 
life, amid real temptations and conflicts with the powers 
of darkness (John 8 : 46 ; Heb. 7 : 25). 

In Him, then, we find the two essential qualifications 
for the Redeemer (Ques. 15), a sinless humanity and a 
real divinity in one person. " Conceived by the Holy 

* Very significant and interesting is the fact that the Saviour of 
the world really had in His veins, by direct descent and marriage 
relation, the blood of both Gentile and Jew. David was of Jewish- 
Moabite descent (Ruth 4 : 9-17). 

f Hence the careful genealogical records of Christ, given by 
Matthew and Luke ; Matthew tracing Him back to Abraham, be- 
cause he wrote mainly for the Jews, and Luke back to Adam, be- 
cause he wrote for the Gentiles who were not interested in Abra- 
ham. 



HEIDELBERG CATECHISM. 83 

Ghost," expresses His divine nature (Luke 1 : 35*). " Born 
of the Virgin Mary" expresses His human nature. 

"Thou art the everlasting Son of the Father. 
When Thou tookest upon Thee to deliver man, 
Thou didst humble Thyself to be born of a Virgin." 

If He had not been human, He could not have suffered 
in our stead ; and if He had not been divine, He could 
not have atoned for sin and triumphed over death. 

"Oontimietll . • . eternal Qod." His incarnation 
does not change His relation to the Father. 



THE HOLY CHILD. 

Question 36. What profit dost thou receive by Christ's holy con- 
ception and nativity ? 

Anstver. That He is our Mediator, and with His innocence and 
perfect holiness covers, in the sight of God, my sins, wherein I was 
conceived and brought forth. 

What profit ? Ques. 35 speaks of the nature of the in- 
carnation ; this, of its benefit. " Sin excepted " there, 
leads to the word " holy " here. So much is commonly 
made of the manhood and public ministry of our Saviour, 
that this question has great force. Holy Conception and 
nativity. For nativity, the Triglott has " birth." Why 
did He become a babe ? Why not enter the race as a full- 
grown man ? The miracle and the mystery would not have 
been any greater. He is OTir Mediator, not by a sinless 
life, not by an atoning death, not by a triumphant resur- 
rection, but now already as a child, thirty years before He 

* " Shall be called the Son of God,'' not because He is the Eter- 
nal Son, but because He was born of a Virgin by God's direct crea- 
tive power. So Adam is called the son of God (Luke 3 : 38). 



84 NOTES ON THE 

had spoken a public word. His redeeming work began, 
not at His baptism,* but at His conception, " wherein He 
lifted our nature out of sinfulness to a holy state, and so 
became able to give us a new and holy life." It began 
where our sinfulness begins, and the remedy is thus as 
deep as the disease. In this view it was just as needful for 
Him to be in the womb of Mary as to be in hades. His 

innocence and perfect holiness covers ... my sins. We 

are saved, not by His words, nor works, nor spotless ex- 
ample, but by His divine-human person (1 John 5 : 11, 
12). Therefore He entered the race as an infant, covering 
our whole sinful life with His redeeming work. Sin does 
not enter our nature at ten or five, but with the beginning 
of life. There His redemption must begin. This is the 
meaning of His holy infancy. Then, too. His truly human 
infancy assures us of his true humanity. He came not as 
a full-grown man, but in the course of common birth, link- 
ing Himself livingly with the race, and subject to all the 
conditions of our earthly life through thirty-three years. 

And to this same blessed Saviour, who thus became a 
little child, who made so much of children, and who now 
takes them into His kingdom (more blessed than in His 
arms), you should give yourselves, ye anointed ones, with 
earnest love in Christian living. 



FIFTEEIS^TH LORB'S DAY. 



HE SUFFEEED. 

Question 37. What dost thou understand by the words, "He 
suffered ? 

* How could these thirty years of His life be a blank? Or at 
most only a physical and mental preparation for His life-work ? 
God wastes nothing. 



HEIDELBERG CATECHISM. 85 

Answer. That He, all the time He lived on earth, but especially 
at the end of His life, sustained in body and soul, the wrath of God 
against the sins of all mankind ; that so by His passion, as the only 
propitiatory sacrifice, He might redeem our body and soul from 
everlasting damnation ; and obtain for us the favor of God, right- 
eousness, and eternal life. 

He STlffered' Very significantly the Catechism treats 
His innocence just before His sufferings. Very signifi- 
cantly, too, " suffered " comes right after " born." Of 
course, between His birth and final suffering lie His boy- 
hood, manhood, baptism, fasting, temptation, miracles and 
teaching. His redeeming work was not one act but many ; 
and beautifully does the Church in her solemn Litany 
plead before the Father the rich merit of all these acts. 

All the time He lived on earth. "Suffered" comes im- 
mediately after "born," because He took upon Him our 
nature under the curse and consequences of sin, and these 
pressed upon Him from first to last. Prophecy represents 
Him as a suffering Saviour (Gen. 3 : 15 ; Ps. 22: 1-31 ; 
Is. 53 : 1-12). In fulfillment of all this we find Him suffer- 
ing in childhood, in youth and in manhood. Exile, pov- 
erty, toil, and the " contradiction of sinners," with sor- 
rows and griefs untold, filled His thirty years at Nazareth. 
These sufferings of His private life were neither acci- 
dental, nor without efficacy, but part of His redeeming 
work. 

Especially at the end of His life. Ilis entrance upon 

His public ministry, at His baptism, was, as compared 
with what went before, only the beginning of sorrows. 
The devil tempted Him. The Jews hated Him. His 
friends misunderstood Him. He was reviled, mocked, 
doubted, threatened and despised, and all this was long 
before His Crucifixion. 



86 NOTES ON THE 

The Crucifixion was only the fearful intensification of 
all that went before. The powers of darkness then became 
more malignant and fierce. How deeply the soul of the 
dear Redeemer must have suffered during the last week 
of His life ! The story is so familiar that we fail to ap- 
preciate it as we should. 

In body. Every part was wronged. On His head was 
a crown of thorns. In His hand was a mock sceptre. 
His mouth tasted the vinegar and gall. His ear heard the 
mocking, "Hail, King." The eye saw the hypocritical 
bowing. His cheek received their shameful blows. His 
side was pierced with a spear, and His holy feet were 
nailed to the cross. And SOUl. His holy soul was filled 
with deepest anguish (Matt. 27: 46). Sustained the 
wrath of G"Od- He bore the inexpressible punishment of 
sin. Only by the power of His Godhead could He do 
this (Ques. 17). The darkness which covered the earth 
for three hours (Matt. 27 : 45) was the shadow of God's 
wrath, not upon those around the cross, but upon His 
only-begotten Son who was then bearing the whole burden 

of the curse. Against the sins of all mankind- No room 

here for the thought of a limited atonement. Redemption 
must be as broad as the ruin (Rom. 5 : 18, 19 ; 2 Cor. 5 : 
14; Heb. 2: 9). Of course this objective redemption 
must not be confounded (as Universalists do) with its 
actualization (see Ques. 20). The Catechism here speaks 
of what God has done, not of what man must do. That 
so. Here begins the second part of this answer, namely, 
stating the object of His sufferings. By His paSSion, or 
suffering, even unto death. Propitiatory means atoning, 
reconciling the Father (1 John 2:2). The only sacrifice. 
The only one, because of infinite efiicacy, giving value to 
all typical sacrifices before it, and forbidding any repeti- 



HEIDELBERG CATECHISM. 87 

tion afterward (Ques. 80). Hence He is called " our only 
High Priest" (Ques. 31). Now to what end was all this? 

Negatively, that He might redeem .... from everlast- 
ing damnation- His sufferings were not just so much 
price paid to satisfy divine justice [because if His work 
had stopped with His death, redemption would not have 
been secured (1 Cor. 15 : 17)] ; but rather the result of^ 
terrible conflict with the powers of darkness. Having 
taken our place, He must bear our curse (Gal. 3: 10, 13). 
Obtain the favor of God. This is the positive side of re- 
demption, the result of a full victory over death and hell. 
" Righteousness and eternal life " are in Him, and they 
become ours only as we stand in Christ, ingrafted into 
Him and so made partakers of His benefits (2 Cor. 5 : 
21). 



UNDER PONTIUS PILATE. 
Question 38. Why did He suffer under Pontius Pilate, as His 



judge 



? 



Answer. That He, being innocent, and yet condemned by a tem- 
poral judge, might thereby free us from the severe judgment of God, 
to which we were exposed. 

Pontius Pilate, the Roman Governor of Judea * from 
A. D. 26 to A. D. 36. His exact title is Procurator, 
an officer sent by a Roman Emperor to a subject province, 
to have charge of the imperial revenues, and to judge the 
causes connected with it. Within his reign fell Christ's 

* Palestine was divided into three districts. Pilate ruled over 
Judea, and Herod over Galilee. Both were under the Roman Em- 
peror Tiberius. This helps us to understand their jealousy, quar- 
rel and enmity (Luke 23: 12). The words ''Pontius Pilate," may 
possibly also point back to Gen. 49 : 10, as its fulfilment. 



88 NOTES ON THE 

•whole public ministry. In these words the Creed gives 
the time of this event. This was the common way of 
fixing dates in ancient writings (Ez. 1:1; Esth. 1:1; 
Jer. 32: 1; Luke 3: 1). Condemned. The name of 
Pilate is far more, however, than a mere date. Christ 
might have been slain by an irresponsible mob, or by the 
Jews, but with far less meaning than by the act of Pilate. 
The Jewish Sanhedrim first condemned Him ; and then 
Pilate, taking up their sentence in his own, condemned 
Him. Thus not only Jews but also Gentiles consented 
unto His death. The sentence of Pilate was thus the offi- 
cial sentence of the whole world upon the world's Re- 
deemer. And He was the officer of God as well as the 
mouthpiece of man. Being innocent. See Matt. 27 : 
4, 24 ; John 18 : 38. Bearing this condemnation of the 
world, and the wrath of God, He as our innocent and 
victorious substitute frees us from the severe judgment of 
God (Is. 53: 5). 



THE MEAXENG OF HIS CRUCIFIXION. 

Question 39. Is there anything more in His being crucified, than 
if He had died some other death ? 

Answer. Yes [there is] ; for thereby I am assured that He took 
on Him the curse which lay upon me ; for the death of the cross 
was accursed of God. 

Some other death, For example (besides poisoning, 
drowning, starving, &c.) there were several common forms 
of public death. He might have been beheaded, as was 
the apostle James (Acts 12 : 2), or stoned to death, as 
was Stephen (Acts 7 : 58) ; but this would have broken 
His bones, and both the law and the prophet said that 
not a bone of the paschal lamb dare be broken (Ex. 12 : 
46 ; Ps. 34 : 20). Or burned (Gen. 38 : 24 ; Lev. 21 : 9) ; 



HEIDELBERG CxVTECHISM. 89 

but here there would have been no shedding of blood ; and 
as the flesh of the paschal Iamb had to be eaten (Ex. 12 : 
8), burning would have been a very unbecoming death for 
the true paschal Lamb. 

A fourth form of public death at that time was cruci- 
fixion, namely, hanging up alive to die in slow agony. 

This was not a Jewish punishment. Sometimes, when 
one had been put to death in some other way, his body 
was then hung up before the eyes of the world as a dis- 
grace and warning (Joshua 10 : 26) ; but even then his 
body dared hang only till evening (Deut. 21 : 23). As 
this hanging was commonly on a tree, and as Jesus hung 
on the cross, the Apostles use both words in regard to Him 
(Acts 5: 30; Phil. 2: 8). Crucifixion was a heathen or 
Gentile punishment. So the Jews brought Jesus to His 
death, but the Gentiles gave the mode of death. 

Crucifixion was common among the Egyptians (Gen. 
40: 19) and Persians (Ezra 6 : 11 ; Esther 7 : 9), and at 
a later day among the Greeks and Romans. Among the 
Romans it was only for slaves, robbers, rebels and prison- 
ers, for men of the worst class. 

Why now, was Jesus crucified ? Why was this a spe- 
cially fit death for the Saviour of the world ? 

1.) It met all the demands of the ceremonial law, in re- 
gard to the ofiering of the paschal Lamb. Blood was 
shed, no bone was broken, and the flesh was not mangled. 

2.) It met all the demands of the moral law. " The 
soul that sinneth, it shall die" (Ezek. 18: 20). As on 
Him was laid the iniquity of all (Is. 53 : 6), He being 
made a curse or sin-ofiering for us (Gal. 3 : 13 ; 2 Cor. 5 : 
21), His own- self bare our sins in His own body on the 
tree (1 Pet. 2 : 24), and so redeemed us from the curse of 
the law. 



90 NOTES ON THE 

3) Then, too, this most ignominious and dreadful death 
best expressed the extreme wrath of God against sin ; and 
gave the devil all possible opportunity to tempt and try 
the Redeemer, because its inexpressible agony was so 
lengthened out ; while at the same time the deepest hate 
in the natural heart against God and His holiness, could 
express itself in the cruelty, pain and shame of the cross. 

There was, therefore, much more in being crucified than 
if He had died some other death, because no other death 
could so fully have met all the demands of the case ; and 
He, bearing the cross bore also my curse, and thus made 
me free. His work on the cross, then, needs no repetition, 
as Rome teaches. 



SIXTEEIS^TH liORD'S DAY. 



HIS DEATH AND BURIAL. 

Question 40. Why was it necessary for Christ to humble Himself 
even unto death ? 

Answer. Because with respect to the justice and truth of God, 
satisfaction for our sins could be made no otherwise than by the 
death of the Son of God. 

Question 41. Why was He also " buried? " 

Answer. Thereby to prove that He was really dead. 

Question 42. Since then Christ died for us, why must we also 
die? 

Ansiver. Our death is not a satisfaction for our sins, but only an 
abolishing of sin, and a passage into eternal life. 

Question 43. What further benefit do we receive from the sacri- 
fice and death of Christ on the cross ? 



HEIDELBERG CATECHISM. 91 

Ansicer. That by virtue thereof our old man is crucified, dead, 
and buried with him; that so the corrupt inclinations of the flesh 
may no more reign in us, but that we may otier ourselves unto Him 
a sacrifice of thanksgiving. 

1) Lead, says the Creed. "Why?" asks the Catechism. 
His death was necessary, as the penalty of sin. It was 
only the end of what was in Him and upon Him from the 
beginning. Having taken our place, death ran through 
His whole suffering life. The cross was only its fulness. 
The justice and truth of God, God's holy hatred of 
sin, and His law against sin (Gen. 2 : 17), required the 
death of the Eedeemer. Then, too, how else could He 
enter truly into the kingdom of death, to break its power 
and become victorious ? Here, too, His death has rich 
meaning. 

2) Why was He also buried? To prove, or to show, 
that He was really dead — not in a swoon. His death must 
be as real as His birth. The proof lies in this, that His 
enemies declared Him dead. When Joseph of Arimathea 

.asked for the body, Pilate was astonished to hear He was 
already dead (Mark 15: 42-45). Those crucified lingered 
sometimes two, three, or even five days ; whereas Jesus had 
been on the cross only nine hours at most. Hence, the 
surprise of Pilate. His certain death also makes His re- 
surrection credible. Hence, too, we bury our dead, not 
burn them. Cremation is of heathen origin and repulsive. 
The Jews always buried. So have Christians done. 

3) Why must we also die ? The force of this question 
lies in the fact that He died in our stead ; and if 'He freed 
us from the wrath of God why not also from death ? Why 
must we die? Not to satisfy for our sins, — He did that 
(Ques. 40), — but, negatively, to abolish sin, and, positively, 
to pass into the Church triumphant. His victory over 



92 NOTES ON THE 

death is repeated in us, but by a gracious process, which 
will be complete only at the resurrection ; but the death of 
the Christian is a great epoch in this victorious process, 
"a dying to sins," says the Triglott, laying aside the old 
fallen order of life, and ceasing to be subject to the bond- 
age of corruption ; yea, more, it is also, positively, a pass- 
age into eternal life, a rising to a higher state of being. 
Hence death is even to be desired (Phil. 1 : 23). 

4) What further benefit ? Besides those mentioned in 
Ques. 37-42. Our old man, the flesh, our depraved 
human nature which He had. Is crucified, dead and 
buried with Him. Christ standing in our fallen nature, 
and bearing the curse, broke the power of sin, gained an 
eternal victory over it, and so made a like process possible 
in us (Gal. 5 : 24). This process is " by His power" (says 
the Triglott for, " by virtue thereof"). What came to 
pass in Him, must come to pass in ev-ery Christian (Rom. 

8 : 2). Corrupt inclinations . • - no more reign in us, 

as they once did. The flesh, the old evil nature, will 
still trouble us, but does not control us. Grace, not sin, 
is now the controlling power, and so we are made able to 

offer unto Him a sacrifice of thanksgiving. This whole 

subject — ^the crucifixion of the old nature, the life of grace, 
and the thankful sacrifice of the new man — is beautifully 
set forth in Rom. 6 : 6-14 and 2 Cor. 5 : 14, 15. (In the 
latter passage, " then were all dead " should read, " then 
all died ;" i. e., when Christ died the race died, because He 
was in our stead.) 



THE DESCENT INTO HADES. 
Question 44. "Why is there added, " He descended into hell ?" 

Answer. That in my greatest temptations, I may be assured, and 
wholly comfort myself in this, that my Lord Jesus Christ, by His 



HEIDELBERG CATECHISM. 93 

inexpressible anguish, pains, terrors, and hellish agonies, in which 
He was plunged during all His sufferings, but especially on the 
cross, hath delivered me from the anguish and torments of hell. 

Into hell. Why say " hades " rather than " hell "? Be- 
cause, it is not so liable to be misunderstood. The word 
" hell " now has its own fixed well-known sense, namely 
the place of the lost, which, however, is not the meaning 
of " hades." Then, too, " hades " is nearer the original, 
being an Anglicized Greek word, like baptize, pentecost, 
Christ and angel. 

This article was inserted in the Creed in the fourth Cen- 
tury, against the heresy of the Apollinarians. They de- 
nied that Christ had a human soul. If so, then He died 
not, and what becomes of the atonement ? Now to lay 
stress on His death, this article was added, expressing a 
real separation of soul and body. To some ears it sounds 
harsh, and is very offensive ; but surely such forget that 
Peter uses this very word in Acts 2 : 31, where he quotes 
and explains Ps. 16 : 10. 

The doctrine of Christ's descent is, therefore, not a mere 
matter of curiosity or speculation, but of Christian faith ; 
and though difficult,* we should yet try to gain some de- 
finite idea of its meaning. 

Hades cannot mean the grave, for this is spoken of in 
" buried " ; nor can it mean His sufferings, for they are 
expressed in the words " He suffered." Hades must mean 
something quite different from both, because the Creed, 
being a very brief confession of faith, cannot have in it 
any repetition. 

Hades, in the New Testament, like the Hebrew word 

* Though not more difficult than other articles of the Creed. 
The whole Creed is for faith, because every part is beyond the 
reach of reason. 



94 NOTES ON THE 

Sheol, so much used in the Old Testament, means the 
realm of death, the kingdom* of the dead, the whole 
world of departed spirits, good and bad, held under the 
power of death. 

Of course, it includes the idea of place, for the souls of 
the dead must be somewhere ; but, we cannot locate it. 
Indeed much of the difficulty in understanding this article 
of the Creed comes from laying too much stress on the idea 
of place, thinking of it as somewhere between what we call 
heaven and hell, and associating with it the repulsive error 
of purgatory. 

Into this place and state of the dead the soul of Christ 
went. " Thou wilt not leave my soul in hell " (hades). It 
was there, but could not be held there, says Peter (Acts 
2: 24-31). 

He descended. What for ? The Creed does not tell us. 
Of course not. Nor does it tell us why He was born. It 
is a confession, not a teacher. 

And the Catechism does not say that He did anything 
there, but only that this article expresses His dreadful 
sufferings before and during the crucifixion, which secured 
our deliverance from the anguish and torments of hell ; so 
that in our greatest temptations, for example when led to 
doubt our salvation, we may find comfort in this assur- 
ance that Christ suffered in full in our stead, and therefore 
God will not demand a second endurance from us His 
children. This is a most blessed truth, but one hardly to 
be expected again at this point, having been fully given in 
Ques. 37-39. 

The fact is, many theologians of the Reformation feared 
to give this article its natural interpretation, lest they 

* The modern German, in the Triglott, says : *' Hinahgejahren in 
das Todtenreich." 



HEIDELBERG CATECHISM. ^5 

might seem to encourage the Romish error of purgatory ; 
and so they called it figurative, a spiritual descent. So 
Calvin's Catechism does ; and Ursiuus was a disciple of 
Calvin. But Ebrard (Dogmatics II., § 419j says that the 
Heidelberg Catechism is the only Reformed Confession 
that gives this view. Of course He thus suflfered on the 
cross ; but while His body was in the grave, His soul was 
in " hades " (Acts 2 : 31). Now why ? 

1) It was the end of His humiliation. His humiliation 
was a process (conceived, born, suffered, dead, buried, de- 
scended), reaching down to the lowest possible consequences 
of sin. Where death carries us, it must carry Him, and 
there in the depths must He exhaust its power. His de- 
scent was a down-going, not in the sense of local direction, 
but as part of the process of humiliation. His redeeming 
work began where our want begins, and of course must 
cover our whole want. Just as His body went into the 
grave, where the bodies of all the dead go, so His soul 
went into the place and state of the dead. Having taken 
upon Him our nature, to redeem us from the power of sin, 
He bore the curse which lay upon us, and of necessity was 
carried by it into hades. 

2) It was the beginning of His exaltation. There was 
the crisis, the meeting point of His two states. In that 
kingdom of death He conquered. There the conflict came to 
an end. He gained victory after victory, while in the flesh ; 
but this last and absolutely necessary one could be gained 
only by going into the enemy's country,* and hence He en- 
tered hades as a conqueror enters a Capital. There "hav- 
ing spoiled! principalities and powers," having broken 

* As the devil entered man's kingdom, for the overthrow of the 
race, so Christ entered his kingdom for its overthrow. 

t A military term, meaning to take the armor of a defeated enemy. 



96 NOTES ON THE 

the power of Satan and his hosts in a complete victory 
over them, "He made a show of them openly, triumphing 
over them in it," first of all in that world of spirits, and 
afterwards on the earth (Col. 2 : 15). At His death, no 
doubt, the whole kingdom of Satan rejoiced in what seemed 
yictory ; but not so when with divine majesty He " preached 
unto the spirits in prison" (1 Pet. 3 : 19}, that is, announced 
— the Greek word here translated " preached " signifies to 
herald, to grive tidings — to the whole kinofdom of the dead 
the joyful fact that His redeeming work was now about to 
be completed in His resui-rectiou. 

Thus the descent of Christ into hades must evidently 
mean more than any thing that goes before it in the Creed. 
His resurrection was not a mere risinof of bodv, but a real 
union of soul and body sundered in death ; and this union 
was possible only through a real victory of His soul over 
the death-power — not on the cross by sufferings, not in the 
grave by bui'ial, but in the world of spirits by "spoiling" 
principalities. Xor was this victory for Himself as an in- 
dividual, but for the race. We triumphed in Him. 



sett:xteexth eord's dat. 



THE RESITREECTIOX OF CHRIST. 
Question 45. THiat doth the resurrection of Christ profit us ? 

Ansicer. First : by His resurrection He hath overcome death, 
that He might make us partakers of that righteousness which He 
had purchased for us by His death. Secondly, we are also by His 
power raised up to a new life. And lastly, the resurrection of 
Christ is a sure pledge of our blessed resurrection. 



HEIDELBERG CATECHISM. 97 

The first Christians called Easter "the day of joy." 
The night of weeping is past ; the morning of gladness has 
come. Thanks be to God which giveth us the victory 
through our Lord Jesus Christ. 

The third day He rose from the dead. No one saw 

Him rise, but "He showed Himself alive after His passion 
by many infallible proofs" (Acts 1 : 3). He several times 
appeared to the disciples (1 Cor. 15 : 5-7). He ate before 
them (Acts 10 : 41), and His marked hands and side as- 
sured them of His identity. His enemies having declared 
Him dead (Mark 15: 44, 45), He was buried in a new 
tomb, " wherein never man before was laid " (Luke 23 : 
53), lest it be said that another had risen, or that He had 
risen by touching the bones of a prophet (2 Kg. 13 : 21). 
This tomb was hewn out of a rock. It had only one en- 
trance, and this was sealed and guarded by His enemies ; 
so that the body could not be stolen. 

The certainty of His resurrection, however, for Christian 
faith, lies not so much in these outward circumstances, as 
in His own divine -human person. " It was not possible 
that He should be holden of it," says Peter (Acts 2 : 24), 
i. e., in the bonds of death, because He, the eternal Son of 
God, had broken the power of death. 

Profit US. "What are the benefits of His resurrection ? 
Three : victory over death, new life for the race, and as- 
surance of our resurrection. 

1) He hath overcome death, the death-power, the sin- 
disease, which is lodged in our fallen nature, and to 
which He was in a real way subject; yea, more, the realm 
of death and the state of the dead into which sin carried 
Him. He not only died for our sins, but also rose for our 
justification (Kom. 4 : 25). If He had been held under 
the power of death, He could not have been our Redeemer 



98 NOTES ON THE 

(1 Cor. 15 : 1-20). He must not only bear the "wratli of 
God, but also rise above it. He must destroy the power 
of sin, and so coming forth conqueror of death, restore to 
us righteousness and life (Rev. 1 : 18). Without the re- 
surrection, His death would have availed us nothincr. 
Hence His resurrection confirmed every thing that went 
before. And just because of the central and fundamental 
character of His resurrection, so much stress is laid upon 
it in the preaching and writing of the Apostles. 

2) We are also . . . raised up to a new life. His resur- 
rection was not simply a restoration to His former state, 
like that of Lazarus (John 11 : 44), but a real glorification 
of our nature. This we see in His resurrection body, which 
was very difierent from His crucifixion body. He could 
not again have been crucified, nor could He in any way 
have suffered (Rom. 6:9). He was not subject to matter, 
as before (John 20 : 19). His glorified body became for 
us a fountain of life and immortality (2 Tim. 1:10; 1 John 
5:11, 12), which He makes flow over to us in His Church. 
Thus " we (not as individuals, but our human nature in 
Him) are also by His power (in the resurrection) raised up 
to a new life." 

3) The resurrection of Christ is a STlie pledge of OUT 
Tblessed resinrection. These three benefits are so closely 
related that they cannot be separated. FuU victory over 
death secures righteousness, life and a blessed resurrection 
for us. His triumphant resurrection became thus the sure 
pledge of our final triumph in Him. He is the first-fruits 
(1 Cor. 15 : 20). We also shall rise, being partakers of 
His blessed life. 



HEIDELBERG CATECHISM. 99 



EIGHTEENTH liORD'S DAY. 



THE ASCENSION OF CHRIST. 
Question 46. How dost thou understand these words, "He as- 
cended into heaven?" 

Answer. That Christ, in sight of His disciples, was taken up 
from the earth into heaven ; and that He continues there for our 
interest, until He come again to judge the quick and the dead. 

His ascension was forty days after His resurrection. 
Why this delay ? For three reasons : — 

1) To convince the disciples of the reality of His resur- 
rection. Surprises (sudden wealth, poverty, sickness or 
death) are hard to realize. His disciples did not at first 
believe His resurrection (Mark 16 : 11-14) ; and even 
after believing it, they needed time clearly to realize it. 
Their difficulty, however, was not a mere surprise, an un- 
expected fact, but rather this, that He in His glorified 
state was so difierent from His previous state. They did 
not now know Him (John 20: 14; Luke 24: 16). In- 
deed He was not now as before an object of bodily sense, 
not for sight, but for faith. Therefore, in mercy, " He 
showed Himself alive after His passion by many infallible 
proofs " (Acts 1 : 3). What proofs ? They saw Him (1 
Cor. 15 : 5-8). He spake and ate with them (Luke 24 : 
43; Acts 10: 41). He showed them His wounds (John 
20: 27). He did miracles before them (John 21 : 10-12). 

2) To prepare them still further for their ministry. He 
had taught them three years, but had to withhold many 
things until they could receive them (John 16 : 12) — in 



100 NOTES ON THE 

regard to Himself, (Luke 24 : 27, 44 — 47), and in regard 
to themselves and their work (Acts 1 ; 4, 5 ; Matt. 28 : l^^- 
20). These things they could now receive. 

3) Also for His own sake did He thus delay forty days 
after His resurrection. This is plain from the fact, that 
He was so little with the disciples, and so much alone. In 
His life there was nothing sudden or abrupt. His birth, 
growth, teaching, suffering, death and victory were each 
and all gradual in their happening. So must it be ^ith 
His ascension. We know not just what change took place 
in Him, but we can see the fitness of the delay. As there 
were forty days between His birth and His presentation in 
the temple (Luke 2 : 22), so on the fortieth day after His 
resurrection (His second nativity) He entered the temple 
not made ^ith hands (Heb. 9-24). 

Hs ascended- Sis ascension was foretold (Ps. 24 : 7- 
10, 68 : 18 ; compare Eph. 4 : 8-10). The account is 
given in Luke 24 : 50, 51, and Acts 1 : 1-12. St. Luke 
wrote both these books, the Life of Christ and the History 
of the Church, beginning Acts where he closed his Gospel, 
namely with an account of the Ascension. 

It was "in sight of His disciples," showing them their 
great mistake in expecting Him to re-establish the ancient 
earthly kingdom of David (Acts 1 : 6). Into heaven, 
beyond this visible order of being (Eph. 4 : 10), into 
a higher, the third heaven (2 Cor. 12 : 2). Wliile we 
may correctly say that His ascension was a real, bodily, 
local change, a going from one place to another (John 16: 
28 ; Acts 1 : 9), we must yet add that Heaven here means 
more than a mere place ; it is also a state or order of 
being. As there are orders of life and corresponding 
modes of being below us, and very different from our own, 
so also above us. The heavenly is so far above the earthly 



HEIDELBERG CATECHISM. IQI 

that we cannot conceive what it is. Out of this Christ 
came, at His incarnation, and back to it He returned at 
His ascension. " Up " into heaven, therefore, means more 
than local direction. It indicates also His exaltation 
through His glorification, whereby He was prepared for 
entering again the heavenly order of being. 

Was taken up. The question says, " He ascended," 
He was active (John 20: 17). The answer says, "was 
taken up," i. e., He was passive (Acts 1 : 9). So it is 
said that He rose from the dead, and also that He was 
raised. 

Of necessity He ascended into Heaven. He was now 
in His glorified state, and fitted for the heavenly world ; 
hence, unfitted for the sin-cursed earth, He must go where 
the whole order corresponded with His present state. 

His ascension as part of His exaltation, with its glory 
and honor, belonged therefore to this very period of His 
life. He could not have ascended from the cross, for ex- 
ample, or from the Mount of Transfiguration, because it 
depended on His victory over death, and the glorification 
which followed.* 

His resurrection and ascension, accordingly, are not es- 
sentially diflTerent acts, but two stages of one and the same 
act. Hence the early Church had only one festival for 
both resurrection and ascension, regarding the latter as 
the completion of the former. 

He continues there. How long? Until His second 
coming. He went there the better to carry forward our 

* This makes it easy to see the great difference between the tranS' 
lation of Enoch and the ascension of Christ. The going up of 
Enoch was not through his victory over death but by the mira- 
culous power of God, and stands related to the ascension of Christ 
much as the raising of Lazarus to the resurrection of Christ. 



102 NOTES ON THE 

redemption, and will not return until this work be finished, 
until the whole world of living and dead be ready for 
judgment. FoP OUT inisrest- Though gone, He yet is 
closely related to His people. He is even Head over all 
things to the Church (Eph. 1 : 22). 



rBIQUITT. 

Question 47. Is not Christ then with us, even to the end of the 
world, as He promised ? 

Ans^cer. Christ is very man and verv God : with respect to His 
human nature, He is no more on earth ; but with respect to 
His Godhead, majesty, grace and Spirit, He is at no time absent 
from us. 

Question 43. But if His human nature is not present wherever 
His Godhead is, are then these two natures in Christ separated from 
one another ? 

Answer. Not at all; for since the Godhead is incomprehensible 
and omnipresent, it must necessarily follow that the same is not 
limited with the human nature He assimied, and yet remains per- 
sonally imited to it. 

"We are now on an old and noted battle-ground, namely 
the " Ubiquity " controversy, concerning the ubiquity or 
everv-whereness of Christ's oflorified bodv. The Reformed 
theologians of the Reformation said that Chiist ascended 
into heaven, and hence as to His human nature was absent ; 
but the Lutheran and Roman Catholic theologians, to save 
their consubstantiation and transubstantiation theories, 
opposed the Reformed view and taught the ubiquity of 
CTirist's glorified body, a doctrine based on a confusion of 
His two natures. 

This explains why the Catechism devotes so much, in- 
deed disproportionate, space to the subject of the ascension, 
and even treats it polemically. 



HEIDELBERG CATECHISM. lOS 

In Ques. 47, it reconciles the ascension of Christ with 
His promised presence, " I am with you alway " (Mat. 
28 : 20), by saying that as to His human nature, i. e. His 
visible, bodily, presence. He is not now here, but that He 
is nevertheless really present in the Church by His divine 
omnipresence, by His grace, and by His Holy Spirit. 

In Ques. 48, is the objection raised by the Ubiquitarian, 
" Are, then, these two natures in Christ separate from one 
another, as the Nestorians taught ? " 

" No," says the Reformed, " they are united ; but you 
cannot predicate of the human nature everything which 
you can predicate of the divine, for example, omnipres- 
ence ; and the divine is not limited as is the human, though 
they are truly united in Him." 

The Catechism all through speaks of Christ as in heaven 
(Ques, 76, 80). But both His absence and His presence 
are mysteries for our faith. We are prone to think of 
Him as confined to a local heaven, limited as He was be- 
fore His resurrection ; whereas we can form no proper 
conception of His glorified body and its present state. 



THE BENEFITS OF HIS ASCENSION. 

Question 49. Of what advantage to us is Christ's ascension into 
heaven ? 

Ans^oer. First, that He is our advocate in the presence of His 
Father in heaven : secondly, that we have our flesh in heaven, as a 
sure pledge that He, as the head, will also take up to Himself, us 
His members : thirdly, that He sends us His Spirit, as an earnest, 
by whose power we " seek the things which are above, where Christ 
sitleth at the right hand of God, and not things on earth." 

Of what advantage. The disciples thought of His as- 
cension as a loss (John 16: 6) ; but the Catechism, in the 



104 NOTES ON THE 

spii'it of the Creed, seeing that it is part of His redeeming 
work, asks, Of what advantage is it to us ? 

1) He is our Advocate (Rom. 8: 34). His eternal 
high-priestly intercession is a most precious and comforting 
fact. Hence we close every prayer saying, " for Jesus' 
sake," because He alone secures all our blessings. Sinful 
presumption, then, is it to pray otherwise than in the name 
of Christ, which some dare to do ; those who ignore Him 
altogether (deists, infidels, moralists), and also those who 
though they acknowledge Him, yet beg the kindly aid of 
saints and angels (Roman and Greek Catholics). He is 
the one and only Mediator (1 Tim. 2 : 5). " We must not 
think of His intercession, however, as a merely local and 
external act at the right hand of the Father, but as reach- 
ing down in a real way, through the constitution of His 
body, the Chm-ch, and the gracious work of the Holy 
Ghost, to our earthly life. This gives it a historical char- 
acter." 

2) 'W'e have our flesh in heaven. He took upon Him 

our nature, and by His victory over death glorified it. 
This glorified Human nature He took with Him in His 
ascension. His ascension was not the end of His fleshly 
existence, that is, He did not lay aside His human nature 
when He left the earth (as angels laid aside their human 
form when their work was done) ; but His divine-human 
nature in heaven is for us the sure pledge that His people 
also shall triumph over death as He did, be glorified as He 
was, and ascend to the Father ; for He is their Head, and 
that must happen to them which happened to Him, both 
humiliation and exaltation (Rom. 8 : 17). 

3) He sends us His Spirit. Without His ascension the 
Holy Ghost would not have come (John 16 : 7). We can- 
not fiilly understand why, but the fact is plain. The 



HEIDELBEKG CATECHISM. 105 

adorable Trinity was gradually revealed to man, and the 
coming of the Spirit depended on the going of the Son, 
who now retires from His work, not as though it were 
complete, but in order that it may be carried forward in a 
higher form.* 

But why was the presence of the Holy Ghost better for 
the Church than the continued bodily presence of Christ 
(John 16:7)? 

Christ, even as glorified, was bodily present at only one 
place at the same time, and so could reach only this and 
that man or assembly ; but the Holy Ghost, by His infi- 
nite presence, omnipresence, can reach all men at the same 
time. Then, too, the Holy Ghost will abide with us for- 
ever, to the end of the world (John 14: 16), as "an 
earnest," a real divine presence in us, carrying forward 
our personal redemption, and causing us to "seek the 
things which are above," in living communioQ with our 
adorable Head. 

Thus the ascension of Christ was necessary not only for 
His own sake, but also for ours, and the ascension festival 
is therefore very joyful (see the Canticle). 

* In the work of redemption are three great periods :— 1) That 
of the Father, four thousand years, law and prophecy, teaching 
men the need and the fact of a Eedeemer. 2) That of the Son, 
thirty-three years. He keeps the law, fulfils prophecy, makes 
atonement, triumphs over death, and glorifies our nature. 3) That 
of the Holy Ghost, from Pentecost to the Second Advent. He 
carries forward what Christ began (Acts 1 : 1), regenerating, sanc- 
tifying, and glorifying the race. 



106 NOTES ON THE 



NIKETEEXTH liORD'S DAT. 



THE SESSION OF CHRIST. 

Question 50. Why is it added "and sitteth at the right hand of 
God ?' 

Answer. Because Christ is ascended into heaven for this end, 
that He might there appear as head of His Church, by whom the 
Father governs all things. 

Question 51. What profit is this glory of Christ, our head, unto 
us? 

Atiswer. First, that by His Holy Spirit He poureth out heaven- 
ly graces upon us, His members ; and then, that by His power He 
defends and preserves us against all His enemies. 

At the right hand of God, the place of honor, power 
and glory (Ps. 45 : 9 ; Matt. 25 : 33). But we must be 
careful not to think of Christ's session as literal and local. 
It is a figure, taken from an earthly custom, and suited to 
our present power of apprehending divine things. 

Was He not there before His incarnation ?* Yes, the 
Eternal Son was there, but not Jesus the Saviour of sin-< 
ners ; the Word, but not the Word made flesh. The ses- 
sion of Christ relates to the divine-human* Eedeemer, and 
so dates from His ascension. His session is the highest 
point in His exaltation. Sitteth, is the position of Kings 
(1 Kings 1 : 46 ; 22 : 19). Servants and inferiors stand 

* What became of the Trinity during His earthly life ? Was 
not the Second Person lacking ? No. We, of course, can think of 
acts and states only under the form of time and space ; but God is 
above all such earthly limitation (Ps. 139 : 8-10 ; 2 Pet. 3: 8). 



HEIDELBERG CATECHISM. 107 

(1 Kg. 10: 8; Kev. 7: 11). Therefore this sitting of 
Christ at God's right hand is always mentioned in connec- 
tion with His kingly glory (Matt. 25 : 31 ; Heb. 1 : 3). 
As a Prophet He revealed the will of God. As a Priest 
He offered an infinite sacrifice. As King He is now Head 

of an everlasting Kingdom. By whom the Father gov- 
erns all things (Eph. 1 : 20-23). His kingly rule ex- 
tends not only to His Church, but to the whole world, using 
all creatures for His glory, and turning all the currents 
of history toward the establishment and spread of His 
Church (Rev. 11 : 15). 

What profit ? Ques. 50 gives the meaning of His session. 
This, its benefits. He poureth OUt. This He could not 
have done before His resurrection, but now He is in a po- 
sition of power and glory enabling Him to do it (Eph. 4 : 
7-13). Heavenly graces, both the means of grace and 
the fruits of grace, — Church, Ministry, Sacraments, and all 
the benefits of His redeeming work (1 Cor. 12 : 4-12). All 
this He does by His Holy Spirit. The Holy Ghost is the 
medium through which they come ; and they cannot be 

had apart from Him. Upon US His members. These 

benefits are only for those ingrafted into Christ (Ques. 
20). He defends us. So every good king does. We 
have powerful enemies, the devil and his hosts, and could 
not stand without His gracious help. This He freely, 
fully and always grants (Eph. 6 : 10-17). This also it 
would have been impossible for Him to do in the days of 
His humiliation, because then He was waging his own per- 
sonal warfare with the kingdom of evil ; but now, a victo- 
rious King, He defends all His people. Preserves. 
He not only defends us when attacked, but also shields us 
against danger. His. But His enemies are also ours. 



108 NOTES ON THE 



THE SECOXD COMING OF CHRIST. 

Question 52. What comfort is it to thee, that " Christ shall come 
again to judge the quick and the dead?" 

Amv:er. That in all my sorrows and persecutions, with uplifted 
head, I look for the very same person who before offered Himself, 
for my sake, to the tribunal of God, and hath removed all curse 
from me, to come as judge from heaven ; who shall cast all His 
and my enemies into everlasting condemnation, but shall translate 
me, with all His chosen ones, to Himself into heavenly joys and 
glory. 

From thenCS, ^- e. from heaven. Out of it He came at 
first, and entered into the state of humiliation ; back to 
it, after triumphing over death and hades. He returned 
at His ascension, and entered upon His kingly glory ; and 
from thence He shall COm© agailL Once before the peo- 
ple of God waited for His coming, through four thousand 
years, in sure faith and joyful hope. At length He came, 
suffered, died, rose from the dead, ascended into heaven, 
promising to come again. For the fulfillment of this pro- 
mise, the Christian Church has long waited, through 
eighteen hundred years, is waiting now, and may yet wait 
long. 

AVhen will He come ? !N"o man knows or can know 
(Matt. 24: 36). He will come only at the end of this 
earthly period, when His victory over evil is complete, 
when the kingdoms of this world have become His (Rev. 
11 : 15), when the Holy Ghost has finished His work of 
sanctification and the whole Church is ready for full glo- 
rification (Rom. 8 : 18-23 ; 1 Cor. 15 : 24-28)'. This date 
is absolutely beyond our knowing. 

Yet strange to say, in almost every age of the world 
men called "Adventists " have professed to know it. "Well 



HEIDELBERG CATECHISM. 109 

kno^yIl is tlie Millerite scare of 1843, and a similar folly in 
Chicago in April, 1875.* What blindness ! the time of 
His coming is not a certain arbitrary date, fixed by divine 
decree, and which may be calculated, but depends on the 
progress of His kingdom. As His first coming could hap- 
pen only in " the fullness of the time," in the ripeness 
of events, so His second coming (1 Cor. 15 : 25). 

To judge. He will come, not as at first, in weakness 
and humility, but in great power and glory (Matt. 25 : 31 ; 
1 Thess. 4 : 16), not to redeem but to judge the world. 
The quick, i- e., the living, those yet living on the earth at 
His coming (2 Tim. 4: 1). The dead. Those who died 
before His second coming. 

I look for the very same person. This is the fact em- 
phasized, that He who offered Himself to God for my sake, 
who passed through humiliation to exaltation, who thus 
fiilly triumphed over sin and Satan and so delivered His 
people, — this victorious, glorified Redeemer shall also 
judge the world (Acts 10 : 38-42), and make sure that His 
people receive what He secured for them. Judging here 
implies not merely a sentence, but a separation, setting the 
saints absolutely free from all the powers of evil (Matt. 25 : 
32). This is the fiill end of His kingly office, and forms 
thus a new era in the history of the race as really as His 
first coming. The Christian economy, in its present form, 
will close with the general judgment, and the Church will 
enter upon her full and eternal glory. 

"Wliat comfort is it to thee ? His coming is not to be 
dreaded but longed for (2 Pet. 3 : 12), because it will be 
our full deliverance. We now have sorrows and persecu- 

* At the end of the tenth century, His coming was fiilly ex- 
pected, in fulfillment of Eev. 20 : 2-4, and led to great follies. 



110 NOTES ON THE 

tions, because the powers of evil are doing their utmost 
to vex and harm the saints ; but we stand on the winning 
side, and know that Christ and His Church will triumph. 
The victory is a process, slow and painful, through tears, 
agony and blood (even as His was in the flesh), but sure. 
Here already these evils are turned to our advantage ; 
but then they shall have an end, and this is our comfort 
(Jas. 5: 7, 8). Therefore with uplifted head* in 
sure faith and joyful hope, as the Hebrews looked for the 
Messiah, and as a bride awaits the bridegroom (Matt. 25 : 
1), we with earnest longing look for Him who shall cast 
all His and our enemies into everlasting condemnation 
(2 Thess. 1 : 6-10), and take us into the full joy and 
glory, of everlasting life. 



OE GOD THE HOLY GHOST. 



TWENTIETH I^ORD'S DAT. 



THE HOLY GHOST. 

Question 53. What dost thou believe concerning the Holy 
Ghost ? 

Answer. First, that He is true and co-eternal God with the 
Father and the Son : secondly, that He is also given me to make 
me, by a true faith, a partaker of Christ and all His benefits, that 
He may comfort me, and abide with me forever. 

Here begins the third part of the Creed, " Of God the 

* Sorrow and doubt, make us bow the head (Is. 58 : 5 : Lam. 
2: 10). 



HEIDELBERG CATECHISM. HI 

Holy Ghost and our Sanctification." The Creed is not 
only an order of faith, but also truly historical, giving the 
great facts of redemption each in its proper place : God 
the Father (Ques. 26-28), God the Son (Ques. 29-52), 
and now God the Holy Ghost (Ques. 53-58), — Creation, 
Redemption and Sanctification. The idea of redemption 
from sin runs through the whole third part : by the Holy 
Ghost, in the Christian Church, through the victory of 
grace over sin, which becomes complete in the resurrec- 
tion of the body and the life everlasting. 

The Holy Ghost came at Pentecost (Acts 2 : 1-36), 
fifty days after the resurrection of Christ, over eighteen 
hundred and forty years ago. 

But was He not in the world before Pentecost ? Yea, 
verily,* but not as now. His manifested presence and 
activity were only occasional, enlightening and inspiring 
God's people for certain ends ; but now He is fully and 
abidingly present. As Christ was in the world before His 
incarnation, but very difierently after it, so in regard to 
the Holy Ghost. Hence His coming on the day of Pente- 
cost is the beginning of a new era in the history of re- 
demption. The disciples were "filled with the Holy 
Ghost '' (Acts 2:4); Peter calls this the fulfillment of the 
prophecies about His coming (Acts 2 : 16-33 ; comp. Joel 2 : 
28-31) ; and the language of the New Testament about 
the Holy Ghost is very different from that of the Old.f 
The one says He shall be given, and this was not yet done 

*) He was in the Old Testament Church, afiecting men in vari- 
ous ways. To Samson He gave strength ( Judg. 13 : 25) ; to Be- 
zaleel mechanical skill (Ex. 31 : 3) ; to many the gift of prophecy 
(Num.24: 2; 1 Sara. 19: 20; 2 Pet. 1: 21). 

t All the references to the Holy Ghost in the Old Testament can 
be understood only in the light of the New Testament. 



112 NOTES ON THE 

in the time of Christ (John 7 : 39) ; the other says that 
men, as living temples, received the Holy Ghost (Acts 2 : 
4, 38 ; 8 : 17 ; 1 Cor. 6 : 19). The Jews of that day could 
not have confessed the Creed. They expected the Son, 
and knew nothing about the Holy Ghost. This only 
shows that His coming at Pentecost was very different 
from any previous presence. 

Therefore it was accompanied with peculiarly solemn 
and impressive signs, a rushing wind, fiery tongues and 
extraordinary speech, both to convince the disciples and to 
arrest the attention of the multitude.* 

This personal and full coming of the Holy Ghost was 
the founding of the Christian Church, in its earthly, 
visible and organized form ; and then the Jewish Church, 
or Old Testament dispensation ceased to exist. His coming 
thus forms an epoch in the history of redemption, and 
deserves the special honor which it receives at Whitsun- 
tide. 

The Catechism presents the article concerning the Holy 
Ghost under two heads, — His person, and His work ; what 
He is in Himself, and what He is for us. 

1) His Person. He is not a mere power, influence or 
attribute of God, but tniS and CO-Stemal G"Od, a real 
divine person, distinct from the Father and the Son, and 
co-equal with both. 

(1) He is a real divine person. He searches (1 Cor. 2: 
10) ; gives gifts (1 Cor. 12 : 4-11) ; intercedes (Rom. 8 : 

* Every great epoch opens with some such visible evidence of 
divine presence and power. At Sinai, thunder, lightning, smoke, 
sound of a trumpet, &c.; at the birth of Christ, angelic messengers 
and a guiding star ; at His death and resurrection, great darkness, 
rending veil, and quaking earth. So at His second coming shall 
great signs appear (Matt. 24 : 3, 30). 



HEIDELBERG CATECHISM. 113 

26); witnesses (Rom. 8: 16); guides (John 14: 26; Acts 
13 : 2, 4) ; is belied (Acts 5:3); grieved (Eph. 4 : 30)— 
acts which can be predicated only of a person. (2) Dis- 
tinct from the Father and the Son (Luke 3 : 22 ; John 
14: 26; Matt. 28: 19; 2 Cor. 13: 14). (3) Co-equal 
with the Father and the Son. See Matt. 28 : 19 and 
2 Cor. 13 : 14, in which the three Persons of the adorable 
Trinity are named together as equals. Of course the 
divinity of Christ settles also the co-equality of the Holy 
Ghost, since duality in the Godhead is impossible. 

All this is beautifully expressed in the Creeds, Litanies, 
Te Deum and doxologies of the Church. 

As the names of Father and Son are significant, so also 
His : Holy Ghost or Spirit. These two are the same in 
sense (Luke 23 : 46), and mean an immaterial being, the 
Third Person of the Trinity ; and " Holy " is added to dis- 
tinguish Him from all created spirits. He being infinitely 
and unchangeably holy. 

2) His work. How great and varied this is, and how 
closely related He stands to tLe work of redemption, may 
be seen from the fact that the Catechism refers to the 
Holy Ghost about thirty times: Ques. 1, 8, 21, 23, 24, 25, 
31, 32, 35, 49, 51, 53, 54, 65, 67, 69, 70, 71, 72, 73, 74, 76, 
79, 80, 86, 103, 109, 115, 116, 123, 127. 

He is also given me, says the catechumen, the baptized 
child of the Church, standing thus really in the covenant 
of grace. 

We receive the Holy Ghost now just as men received 
Him in the days of the Apostles, namely, in holy baptism 
(John 3:5; Acts 2 : 38 ; 19 : 1-7 ; 1 Cor. 12 : 13). 
" Given me." AVhat a mystery for faith ! Let this be 
reverently said but yet firmly held as a sure and blessed 
fact in our Christian life. Temples of the Holy Ghost we 
8 ^ 



114 NOTES ON THE 

are (1 Cor. 3 : 16, 17 ; Kom. 8 : 11). To make me a par- 
taker of Christ and all His benefits. The Catechism says 
nothing about His extraordinary work, such as inspiration 
(2 Pet. 1 : 21) and special gifts (1 Cor. 12 : 4-11), nor of 
what He does upon the unregenerate, but speaks only of 
His ordinary work in the Church. He regenerates, enlight- 
ens, quickens, sanctifies, and glorifies us. This work is upon 
body and soul, and reaches out even to the resurrection 

from regeneration to glorification. This process 

of grace is seen in Part Third of the Creed : Church, com- 
munion, forgiveness, resurrection, life everlasting. Each 
person of the Trinity is said to have His own peculiar office 
and distinct work, — creation, redemption and sanctifica- 
tion. Sanctify means " to make holy." This is the office 
of the Holy Ghost, who changes and fashions us like unto 
the glorious likeness of Christ. All this He does, of 
course, in the Church and through the means of grace 
which Christ appointed. By a true faith. This is our 
part. Our baptismal birthright brings Christ and all His 
benefits within our reach ; but we must now by our own 
personal act of faith lay hold of all this grace at hand. He 
can do nothing if we resist Him. Grace is not irresistible. 
Hence the solemn warning, " Grieve not the Holy Spirit of 
God " (Eph. 4 : 30). Comfort me. By delivering me 
from the misery of sin through His gracious inworking 
and making me a partaker in full of Christ's victorious 
grace. Abide with me forever. He is not here for a season, 
as Christ was, but will remain until the second coming of 
Christ (John 14 : 16). Nor is He with the Church irregu- 
larly, by spells, here to-day and gone to-morrow, so that we 
must pray for His return, and thus never be sure of His pre- 
sence. He abides with us. And this is as true of the indi- 
vidual Christian as it is of the Church. " Abide with me." 



HEIDELBEKG CATECHISM. US 



TWENTY-FIRST liORD'S DAY. 



THE HOLY CATHOLIC CHURCH. 

Question 54. What believest thou concerning the ''Holy Catho- 
lic Church" of Christ? 

Answer. That the Son of God, from the beginning to the end of 
the world, gathers, defends, and preserves to Himself, by His Spirit 
and word, out of the whole human race, a church chosen to ever- 
lasting life, agreeing in true faith ; and that I am, and forever 
shall remain, a living member thereof. 

What believest thou ? Article IX. of the Creed in 
our English translation begins with, '' I believe in." This 
unfortunate addition comes not from the original German, 
but from the Latin copy from which the present English 
translation was made. " I believe in " belongs, properly, 
only to the three great objects of faith. Father, Son and 
Holy Ghost, — not to any subordinate article. 

Concerning the churoh. God has always had a people, 
— " from the beginning of the world," under two great 
eras or dispensations. First they were called Hebrews,* 
now they are called Christians. His covenant people are 
called a " church" (1 Tim. 3 : 15), and " kingdom " (Col. 
1: 13), the "family" of God (Eph. 3: 15), the "body" 
of Christ. 

*) Also Israelites, after Jacob whose name God changed to Israel 
(Gen. 32: 28), and Jews, which name they received during the 
Babylonian captivity, because the captives were mainly from Judea 
and of the kingdom of Judah (Esth. 3:4). 



116 NOTES ON THE 

Of Christ This Church Christ* "gathers," it is 
not propagated like the race ; " defends," in conflict with 
the kingdom of the devil ; and ** preserves," from attack 
and danger. This is done " by His Spirit and word," 
not immediately, but through divinely appointed means, 
the Holy Ghost and the gospel through which He works. 
The Catechism explains these means fiirther on (Ques. 
65-82). A fine illustration, however, is found in Acts 2 : 
14-42, where ministry, word and Sacraments are promi- 
nent. 

The Christian Church was organized at Jerusalem, on 
the day of Pentecost, by the coming of the Holy Ghost. 
That it does not date from the birth, death, resurrection 
or even the ascension of Christ, is evident from the fact 
that the Apostles neither preached nor administered sacra- 
ments durinof the ten davs between the Ascension and 
Pentecost, but waited at Jerusalem for the Holy Ghost 
(Luke 24 : 49 ; Acts 2 : 41). 

The work of Christ relates to the race, that of the Holy 
Ghost to the individual ; and He must have a place in 
which, and means through which, the grace of Christ be- 
comes available for man, namely the Christian Church 
with her word and Sacraments (Acts 2: 38-47). 

Therefore this article of the Church naturally follows 
that of the Holy Ghost. You cannot transpose the arti- 
cles of the Creed, any more than you can the parts of 
vour bodv. The Creed is an orsanic whole. It is an 
order of faith, not a bundle. This is true not only of the 
three great divisions, but of each sub-division or article. 

*The Catechism, in explaining this artide, evidently inclndea 
the people of God before the founding of the Christian Church ; 
though the article itself refers primarilv to the Christian Church 
as instituted hj the coming of the Holy Ghost. 



HEIDELBERG CATECHISM. 117 

We must think of the Christian Church as very differ- 
ent from the Old Testament Church. The new is higher 
than the old (2 Cor. 3: 11). Judaism was for a time, for 
one nation, prophetical and preparatory ; but Christianity 
is the broad, everlasting fulfillment of it, and so required 
new and higher ministry. Sacraments and worship. 

The Church is a divine institution. It has a human side, 
of course, as the blessed Saviour Himself had, — ministry, 
Sacraments, worship and government, visible and change- 
able, but even these are of divine appointment and author- 
ity; and the divine and supernatural character of the 
Church, the real presence and gracious activity of the Holy 
Ghost in the Church, make it an object of Christian faith. 
It is the body of Christ, not as the sum total of believers, 
but literally and truly ; and this, not just because all His 
people are livingly united to Him, but because His body 
was the fountain of life before there were members. 

The Church is for the salvation of men. It is God's 
wise and gracious means to this end. The Church is like 
a spiritual mother, who feeds and leads us from babes in 
Christ to manhood (Gal. 4: 26; 1 Pet. 2: 2; Eph. 4: 13). 
Hence the early Christians used to say: "He that hath 
not the Church for his mother hath not God for his Fa- 
ther;" and Calvin says, "beyond her bosom ... no sal- 
vation." 

Therefore the necessity of membership in the Church, 
— not because membership is common, right, respect- 
able, a duty, an impressive and wholesome restraint upon 
our evil nature, affording us good society, and giving a 
claim to baptism for our children and pastoral care in 
general, — ^but because we must staud in this kingdom of 
grace as really as we before stood in sin. What wrong 
notions about membership, just because men have wrong 



118 NOTES ON THE 

notions about tlie Cliurcli itself! Notice the solemn stress 
laid upon membersliip, in the use of the Sacraments (Mark 
16: 16; Matt. 28: 19; John 3: 5; 6: 53; Acts 2: 38; 1 
Cor. 12: 13), illustrated by miraculous efforts to bring 
men mthin reach of the Church (Acts 8: 26-38; 9: 1-18; 
10: 1—48). To say Tve do not need membership in the 
Church is to make light of divine appointments, appoint- 
ments which are not arbitrary but needful for us. God is 
not bound by them, but we are. 

What is the relation of the Church to the various Orders 
in the land ? It is far above them, both in its nature and 
object. They are not divine but human; not for the re- 
demption of men from sin, but only for temporal purposes. 
Loving our neighbor, to say the least, is only half, and in- 
deed the less important half, of Matt. 22 : 37-40. 

"What is the relation of the various Christian Associa- 
tions and Societies to the Church? Thev are children of 
the Church, that should honor their spiritual mother, with 
loving obedience, faithful activity, and due modesty. 

The Church is one, not in outward form but in inner 
life. We speak of the Jewish Church and the Christian 
Church ; but they are only different forms and stages of the 
one covenant of grace. So part of the Church is in hea- 
ven, and part on the earth; yet (Heb. 12: 22, 23), truly, 

"The saints on earth and all the dead 
But one communion make." 

Then, too, the Church on earth is separated not only by 
space and nationality, but also by many denominational 
differences. Divisions in the Church date back to the days 
of Paul (1 Cor. 1: 10-13). 

Nevertheless, the Church is one in its inner life (Eph. 
4 : 3-16), as truly as Father, Son and Holy Ghost are one. 



HEIDELBERG CATECHISM. 119 

The body of Christ must be a true unity (1 Cor. 12: 12- 
27) ; and a deep sense of this makes the Church strive to 
express it in some form,* 

The Church is holy. This cannot be said of any Order 
or Association; not even of the State. The Church must 
be holy, because it is the body of Christ (Eph. 5j 27), the 
temple of the Holy Ghost (1 Cor. 3: 17), and to this end 
called (1 Thess. 4: 7; 1 Peter 1: 15). 

It is not perfectly holy, as is seen in its government, 
worship, discipline and daily life, but under the power of 
holiness. In the process of sanctification, the Holy Ghost 
is gradually changing our vile nature, and fashioning us 
like unto Christ. The Church bewails its imperfections, 
and earnestly reaches out toward perfect holiness (Phil. 3 : 
12-15; 1 John 3: 2, 3), which will be fully realized, how- 
ever only at the second coming of Christ. 

From the holiness of the Church comes the necessity for 
discipline, for casting out, so far as possible, all that is 
unholy (1 Cor. 5: 7, 13). 

The Church is catholic, **• <5. universal, for two reasons : — ■ 
1) It is for all time, not preparatory to something higher 
and better, as the Jewish Church was, but itself the high- 
est and last form of the covenant of grace. 2) It is for 
the whole world. Not confined to one country or race, as 
was the Jewish Church. It knows no nation, race nor 
class (Col. 3 : 11). Christ gathers His people " out of the 

* Christians feel that even without visible union there is yet a 
real unity, which finds expression in the Lord's Supper. At the 
Evangelical Alliance in ISTew York in 1873, even the Dean of Can- 
terbury communed in a Presbyterian church ; and in the same year, 
at Carthie, in Scotland, Queen Victoria, who is ex-offieio Head of the 
Church of England, did the same thing. 



120 NOTES OX THE 

whole human race." The Church must be catholic, because 
Christ is the Saviour of all. 

The catholicity of the Church is seen already in the Old 
Testament prophecies (,Gen. 12: 3 ; 49 : 10 ; Is. 60 : 1-22 ; 
Ps. 72 : 8-17 ; Is. -49 : 6, quoted by Simeon in Luke 2 : 32 ; 
Micah 4: 1-7), and is expressly taught also in the New 
Testament (John 10: 16: Matt. 24^ 14; 28: 19; Luke 
24 : 47; Eph. 2 : 14 ; Rev. 5 : 9 ; 7 : 9). 

Therefore Christianity is missionary in spirit and life, 
and from the day of Pentecost onward showed this by 
sending ministers out into all the world. The whole world 
needs redemption, and Chiistianity alone can meet this 
want. 

To many the word catholic is offensive, because it is 
part of the title of the Roman Catholic Church ; but it is 
older than that Church, and does not belong to it exclu- 
sively. It is simply an anglicized Greek word (like Christ, 
angel, baptize), and must not be given up through prejudice 
against mere sound, lest we also rob ourselves of its rich 
sense.* To substitute " Christian," as Luther did, and as 
Lutherans now do, is to change the very sense of the 
Creed. '' Catholic " is an essential attribute of the Church, 
declaring it a religion for all men of all ages ; but " Chris- 
tian " is simply a derivative word, and adds nothing to 
the sense.t for it is of this verv Chi'istian religion that 
the whole Creed speaks. Then, too, the word '• catholic " 
includes in it the whole Church of God of all ages and 
nations ; but ''' Christian " is narrow, limiting, and shuts 
out the whole body of Jewish saints who died in the faith 
of the Messiah before His incarnation. 

* See foot-note on page 55. 

t *' Ckristian" is added to catholic, in the old German, both, in 
Ques, 23 and Ques. 54. See also Ques. 22, Grerman and English. 



HEIDELBERG CATECHISM. 121 

Of course all these attributes of the Church, unity, 
holiness and catholicity, will be fully realized only at 
the Second Coming of Christ. The Church is historical. 
The body of Christ must unfold, develop and grow, even 
to fullness. We confess faith in the Church, not just in 
W'hat it now is, but rather in what it will become. 

Of this Church, this real kingdom of grace, I aill Si 
member, says the catechumen, expressing faith in his own 
living union with this body of Christ. How he became a 
member is told us only in Ques. 74. " By baptism . . , 
be admitted into the Christian Church." Living, having 
been quickened (Eph. 2: 5), and now striving to realize 

this life (John 15: 4-6). For ever shall remain. This 

does not mean that he will never fall, but expresses a sense 
of what His union with Christ involves, and also an earn- 
est desire forever to stand in this *' everlasting life " of the 
Church. 

How real the Church is ! Kot something vague, indefi- 
nite and shadowy, but as real as the Father, the Son, and 
the Holy Ghost ; having, like the family, and the State, 
real law, authority and blessings, a real presence and 
poAver (Heb. 12: 22-24). 



THE COMMUNION OF SAINTS. 

Question 55. "What do you understand by " the communion of 
saints?" 

Answer. First, that all and every one who believes being mem- 
bers of Christ, are in common partakers of Him, and of all His 
riches and gifts ; secondly, that every one must know it to be his 
duty, readily and cheerfully to employ his gifts for the advantage 
and salvation of other members. 

This article was inserted about A. D. 430, owing to the 



122 NOTES ON THE 

schism of the Donatists. This historical fact throws light 
on its meaning, for any one who will study that period of 
Church history. 

Saints, i- &., holy ones. Many think saints are those in 
heaven ; but Paul pyrites his Epistles to living saints. The 
same word which in 1 Cor. 1 : 2 and Col. 1 : 2 is trans- 
lated " saints/' is in Col. 3 : 12 and Heb. 3 : 1 translated 
"holy." 

Christians are called saints, or holy ones, because -they 
are in Christ, and so made partakers of His anointing 
(Ques. 32 j, namely the Holy Ghost. They are not mere- 
ly figuratively and ceremonially holy, like the vessels 
of the temple (1 Chron. 22 : 19), but also purified, renewed, 
changed by the Holy Spii-it, sanctified, " made holy." 

Saint, therefore, is the common name for all who belong 
to the family of God; baptized children, full members, 
and those who have died in the Lord. 

The COmniUllion of saints means two things, says the 
Catechism. 

1) It is a common union in Christ. Not just an act of 
mutual fellowship in worship, but fii'st of all the historical 
fact of partaking in common of His redeeming life. 

The Church and the communion of saints are not iden- 
tical, but yet very closely related. The one is the body of 
Christ ; the other is its inner life. The one is the Head 
and members ; the other is the members alone, in their re- 
lation to their Head and to each other. Hence, too, this 
article of the Creed comes just after that of the Church, 
and indeed defines it. 

Illustrations : all parts of a tree stand in one common 
life. So of the human body. As we by birth stand re- 
lated to the first Adam, and thus are in common partakers 
of his fallen life, so by our spiritual birth into the king- 



HEIDELBERG CATECHISM. 123 

dom of grace are we made partakers in common of the re- 
deeming life of Christ. 

All Christians, then, are heirs of the same inheritance, 
and partakers of the same blessings. They may live in 
different ages and in different nations, and may realize 
and enjoy them in different degrees, according to age and 
circumstances ; but to them belong " all His riches and 
gifts," namely, the Holy Ghost, the Church, the forgive- 
ness of sins, the resurrection of the body and the life-ever- 
lasting (Eph. 4 : 4-7), with all that is involved in them. 

2) The common enjoyment and sharing of these gifts. 
This is the practical side of this communion, and for every- 
day life. The life and love of Christ must beam out from 
our life to cheer others. The Father's forgiveness must 
make us forgiving. And God's temporal gifts to us must 
be freely given joy us to those in need. 

Thus this common union in Christ and participation in 
all His gifts, not only forbids all selfishness, but also enforces 
the law of Christian love (Phil. 2 : 4), so that readily and 
cheerfully the Christian will employ his gifts — the gifts 
of grace, and also those of nature sanctified by grace, as 
time, money, influence, business and talent — for the tem- 
poral and spiritual good of others, in all forms of private 
and public Christian activity (Matt. 25 : 35-40). " Eeadi- 
]y and cheerfully." How this shames the narrow, grudg- 
ing, heartless alms and Church- work of some ! " Must feel 
himself bound," says the Triglott, driven by the law of 
love, obedience to which is holy joy. 

The communion of saints extends thus to social and 
business life. What a world of meaning lies in Rom. 16 : 
1, 2 ! " Assist her " — because she is a saint.* This is the 

* Some Christians grossly violate the plain law of Christian love. 
They will do far more for one related to them by the ties of party, 



124 NOTES OX THE 

liand-shaking, sympatliizmg, helping spirit (Rom. 15 : 1- 
6), Tvhicli needs to be more cultivated among God's child- 
ren. Christianity is eminently social. Indeed if this 
practical communion of saints "were more fully actualized, 
men would not so much seek the same general benefits in 
Orders and Associations, but would find their wants met in 
the Church. 

The highest expression of this communion of saints is 
of course in worship. We pray for each other, though 
far apart, because we are one in Christ. The sense of this 
is seen in letters, in farewells, in greetings to the absent, 
yea also at the grave. 

" TTe shall ?till be joined in heart, 
And hope to meet again." 

Especially in, public worship : " Our Father who art in 
heaven." Both prayers and hymns are "common" 
prayers, the united voice of every heart. 

This communion in worship, however, is not merely 
with the saints on earth, but also with those in heaven. 
The Church includes both worlds (Heb. 12 : 22-24). 

''The Church on earth and all the dead 

But one communion make ; 
All join in Christ their living head. 

And of His grace partake." 

See how heaven and earth join in the Te Deum. " "We 
. . all the earth . . all angels . . apostles . . prophets 
. . martyrs . . . the holv Chui'ch throuo^hout all the 

business, social life or Order, than for a Christian. The strongest 
bond on earth is Christian hfe. The deepest, yea, the only true 
love, is Christian love. The highest obliganon among men is 
Christian brotherhood. To ignore this is a great sin. "While doing 
good to all men, we should especially do good to Christians (Gal. 
6: 10). 



HEIDELBERG CATECHISM. 125 

"World " — praise Thee. So in the doxologies we reverently 
challenge the heavenly host to join us in adoring the holy 
Trinity. 

The highest and sweetest expression of this life-union 
with Christ and ^Yith each other is in the Lord's Supper. 
This is our nearest approach to the heavenly world. It is 
not an act of worship, but is the centre of our worship, 
namely, God's act to us. It is emphatically called the 
communion, in which we have fellowship not only with 
God, but with each other, and with the whole body of 
Christ. See this in the Communion hymns and prayers. 
To the holy Eucharist we come by families ; wish our ab- 
sent friends there ; invite all Christians present to unite 
with us ; and tenderly pray for the whole family of God. 

The communion of saints in this form is real and com- 
forting, but falls far short of what it will be after this life, 
especially after the resurrection, when the full glory of 
Christ shall be revealed in and unto us. To this end the 
Lord's Supper looks (John 6 : 51, 54), and of this its 
comforting benediction assures us. 



THE FORGIVENESS OF SINS. 

Question 56. "What believest thou concerning '' the forgiveness 
of sins ?" 

Answer. That God, for the sake of Christ's satisfaction, will no 
more remember my sins, neither my corrupt nature, against which 
I have to struggle all my life long, but will graciously impute to 
me the righteousness of Christ, that I may never be condemned 
before the tribunal of God. 

The sense of sin, like sin itself, is universal. To this 
every heathen nation, of every age, bears witness. Their 
bloody sacrifices speak of atonement. In Judaism it was 



126 KOTES OX THE 

deeper and more intelligent, because the people tad a 
knowledge of God, tlirough the moral and ceremonial law. 
And now, in Christianity, a still deeper sense of sin is 
possible, God having still more fully revealed His holiness. 
How is forgiveness possible ? How can the infinitely 

holy God forgive sin ? Only for the Sake of Christ's sat- 
isfaction. This is the ground of forgiveness (Ques. 37). 
!N^ot God's abstract mercy, as though He could at once 
declare the sinner free ; His equal justice forbids this. 
]^ov is it our good works, as Eomanism teaches. Is or is 
it our penitence and faith, our humiliation and agonizing 
contrition, but Christ (Eph. 1:7; Rom. 3 : 24-26) ; and 
not merely His sufferings and death, but His whole re- 
deeming work, from His incarnation to His ascension, 
as given in Part Second of the Creed. On this ground 
now, God can deal graciously with the individual, and 
this He does, negatively and positively : — 

No more remember my sins, neither my actual sins 

nor my depraved nature which is their source. He does 
not overlook them, but ceases to hold us for them, because 
they are fully cancelled in Christ. This leads to the posi- 
tive fact. 

The righteousness of Christ. Our personal forgive- 
ness depends on our being partakers of Christ and all His 
benefits. This is possible only by standing in right rela- 
tion to Christ, namely, in His Church, under the regene- 
rating and sanctifying power of the Holy Ghost. 

When the Catechism says, "?nz/ sins" and "to me," it 
speaks of one who is in the covenant, a baptized child, 
standing in the " communion of saints," a member of the 
Church, and thus a partaker of Christ. 

G-raoioUSly impute to me. This righteousness God im- 



HEIDELBERG CATECHISM. 127 

putes to us, or rather imparts* to us (as the original word, 
schenlcet, means) as a free and real gift. God does not 
merely call us holy, but first makes us holy. He does not 
cover our sins with a white robe, and so hide them from 
His eyes; but by the blood and Spirit of Christ He 
cleanses us from sin, and imparts to us true holiness. The 
Catechism has no sympathy with what is called the impu- 
tation theory, namely that the righteousness of Christ is 
simply a fact in the divine mind, externally set to our 
credit in book-keeping style. The ground of our personal 
foro-iveness is the rio-liteousness of Christ in us. Thus for- 
giveness and deliverance go together. 

The end of this forgiveness is, that I may never bs 
condemned. Christ having fully satisfied for all my sins 
(Ques. 1, 37), God will not now condemn me. Thus my 
forgiveness is sure because I am in Him. If it depended 
on my works, I could never be sure of their sufficiency; 
but His satisfaction was infinite. 

Of course the conditions of forgiveness are repentance 
and faith, which include the confession and forsaking of 
sins (Prov. 28 : 13 ; 1 John 1 : 9). 

Struggle all mj life long. But complete forgiveness is 
not complete deliverance from sin. There yet remains our 
" corrupt nature," the old man, the flesh, against which 
we, " the new man," the grace of Christ in us, will 
struo-o-le all our life lono*. The death of this old nature in 
us, though sure, is hard and slow, even a crucifixion (Gal. 
5 : 24). This old nature still troubles us, and daily do 
we sin because of it ; and hence daily dp we need for- 
giveness. 

Where is forgiveness ? This article of the Creed can 

* In Ques. 60, imputes is used, but not alone ; " grants and im- 
putes." 



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HEIDELBERG CATECHISM. 129 

should stand before that of the Church, namely, forgive- 
ness as a fitness for membership ; but Peter (Acts 2 : 38) 
told the Jews to come into the Church for forgiveness, and 
so Ananias told Paul (Acts 22 : 16). 

The forgiveness of sins is in the Christian Church.* 
This is God's ordinary way of delivering us from the guilt 
and power of sin, — whatever to the contrary may be said 
in regard to possible and exceptional cases. 

How, now, does God assure us of forgiveness ? How 
do we certainly know that His gracious promises are ful- 
filled ? The Saviour cannot now lay His hand on our 
head, and by an audible voice say, " Thy sins be forgiven 
thee " (Matt. 9:5); and yet we need such visible, audi- 
ble assurance. God be praised. He has given it, namely 
in the holy Sacraments. These are His acts to us, not 
only signs, but seals (assurances) of His grace. 

First of all. Holy Baptism (Acts 2: 38), wherein our 
hearts are sprinkled from an evil conscience (Heb. 10: 
22), and which, thus, like the act of Moses (Heb. 9 : 19, 
20), is God's declaration of our forgiveness. 

But as we daily sin, the merciful Sa^dour does not make 
us go through our whole life with only this one, single, 
sealing act. He repeats the assurance in a different form, 
namely, in the Lord's Supper. Question 80 says : " The 
Lord's Supper testifies to us that we have a full pardon of 
all sin." 

Here again we come into conflict with the unscriptural 
notion that forgiveness of sins is entirely independent of 
the Church and her ordinances, a matter directly and 
immediately between God and the penitent believer. It 
is astonishing how men irreverently eviscerate the divine 

* Says Calvin : " Out of her bosom there can be no hope of the 
remission of sins." 
9 



130 NOTES ON THE 

appointments ! Even in the common relations of earthly 
life, men want official assurance, authoritative declarations 
from those set over them to this end ; and yet more neces- 
sary is this in our relation to the unseen spiritual, super- 
natural world of grace. Just because Christ is in heaven, 
has He set His ministers on earth to speak and act in His 
name, and to give men visible, audible assurances of His 
really present grace (Luke 10 : 16). 

Therefore a faithful Christian should never doubt His 
forgiveness. When we come with sincere penitence, we 
should believe ourselves forgiven, because Christ has 
promised it. We have no right to go away doubting and 
sad, as though He had broken His promise. 

" But,' ' says one, " I should feel that my sins are for- 
given." True, but on what do you base this feeling ? — 
on your act, or God's ? — on your penitence, faith and reso- 
lutions, which are fitful, varying and doubtful, or on the 
sacramental declarations of Christ, which are abiding and 
sure ? To make so little account of what He has done is 
very wrong. Can you not trust His act, to say the least, 
as much as your own ? So, the sick and dying often want 
to receive the Holy Communion, not because it is necessary 
to their salvation, but as the comforting, strengthening as- 
surance of Christ. 

Just for this reason, too, those outside of the Church, 
refusing to enter the Covenant of Grace, have no assur- 
ance of pardon. Forgiveness is bound up in deliverance, 
and indeed is made to depend upon it. Correctly, there- 
fore, as well as devoutly, do we pray : 

" Let the water and the blood 
From Thy wounded side which flowed, 
Be of sin the double cure, 
Cleanse me from its guUt and power" 



HEIDELBERG CATECHISM. 131 



TWENTT-SECOJ^D I^ORD'S DAY. 



THE RESUERECTION OF THE BODY. 

Question 57. "What comfort doth the ''resurrection of the body " 
afford thee? 

Answer. That not only my soul, after this life, shall be immedi- 
ately taken up to Clirist, its head, but also that this my body, being 
raised by the power of Christ, shall be re-united with my soul, and 
made like unto the glorious body of Christ. 

What comfort ? This, that my body shall be raised, 
reunited with my soul, and glorified. Not Only my SOTll. 
Why must the body be raised ? Because it is an essen- 
tial part of man. He is not spirit, nor matter, but the 
mysterious union of both. The whole man fell, and the 
whole man is under redemption. Sin has separated body 
and soul (Rom. 5 : 12), and grace unites them (1 Thess. 5 : 

23). Immediately taken up to Christ expresses the fact 

that the Christian at death goes to heaven (Phil. 1 : 23). 
This condemns the doctrine of purgatory, soul sleeping, 
and kindred errors ; but it must not be so held as to ignore 
the resurrection of the body and the full glory which shall 
then be revealed in and to us (1 John 3:2). To man, 
without dispute, belong three states : in this life, body and 
soul are together; at death they are separated; at the 
resurrection they are again united. The second is, there- 
fore, literally an " intermediate state," abnormal, a disem- 
bodied, transition state, in which the good are in great joy, 
and the bad in great misery ; and so lacking the body, an 
essential part of self, and thus being imperfect, they await 
the resurrection. 



132 NOTES ON THE 

But also • • • nvy body. What body will be raised ? 
Kot this n:\tur:il body which we lay iu tlie grave (,1 Cor. 
15 : 50\ This view is gross. Surely there is a close cou- 
nectiou between our present body aud tlie resurrection 
body ; but Paul calls tlie latter a *• spiritual " body. The 
whole subject is for iaitli and not for reiison. The best ex- 
planation we have, indeed almost all we can know of it, is 
Paul's illustration (1 Cor. 15 : 37, 38, 42-44), namely, as 
the hidden life-power of the seed takes to itself a new 
body, so the new life of Christ in us, by the working of the 
Holy Ghost, forms for itself a glorious resurrection body. 

Raised by the power of Christ. This expresses the ne- 
cessity of a living union with Christ (Eph. 5 : 30), in order 
to be partakers of His grace. We must be in His cove- 
nant in order to be under the sanctifying power of tlie 
Holy Ghost (Rom. 8 : 9-11). In other words, the resur- 
rection of the body is not an isolated fact or event, away 
out at the end of time, an arbitrary, sudden, creative act 
of God eaUmg the body to life, but a process of redemp- 
tion (as the Creed shows), beginning in our regeneration, 
going forward in our sanctification, and completing itself 
at last in the full victory of grace over sin, by tlie reunion 
of soul and body. Sanctification ends in jrlorifi cation. 
Hence Paul speaks of us as having already risen (Col. 
3 : l-o), having in us the resurrection life of Clirist ; and 
the blessed Saviour Himself connects the resurrection at 
the last day with our present relation to Him and to the 
Lord's Supper ^Johu 6 : 54-58). 

ReTinited with my soul. Tlie glorious end, involved in 
the beginning, here comes fully to pass. What seems to 
be the victory of death and the grave shall issue in the 
triumph of the resurrection. Life shall overcome death. 
Grace shall ripen into glory. 



HEIDELBEKG CATECHISM. 133 

This shows why the resurrection is not possible until the 
second coming of Christ, namely, at the end of this pro- 
cess of redemption, when the work of the Holy Ghost is 
complete, not only in the individual Christian, but also in 
the whole " body of Christ," the Church (1 Thess. 4:13- 
17). The dead shall rise and the living ("the quick") 
shall be changed (1 Cor. 15 : 51). Nor will our waiting 
seem long and weary ; because in another life we shall not 
be under the limitations of time and space as now in the 
flesh. 

Like unto* the glorious body of Christ. Our resurrec- 
tion, therefore, will not be like that of Lazarus (John 11 : 
44), a mere reviving, the reunion of a corruptible body 
with a departed spirit unto a second dying ; but like that 
of Christ Himself, quite free from the power and conse- 
quences of sin (Rom. 6 : 9 ; Phil. 3:21). Therefore the 
joyful outcry of Paul in 1 Cor. 15 : 55-57. The lovely 
form turns to dust and ashes ; but the saints shall rise in 
glory and honor. 

Of the resurrection of the wicked we know only the 
fearful fact (John 5:28, 29; Acts 24:15). This shuts 
out all thought of annihilation. As their body is a par- 
taker in sin, so is it involved also in eternal death. But 
one may well ask. With what body will they come forth ? 
Will not its hideousness correspond with the glory of ours ? 



THE LIFE EVERLASTING. 

Question 58. What comfort takest thou from the article of " life 

everlasting ?" 

Answer. That since I now feel in mr heart the beginning of 
eternal jov, after this life I shall inherit perfect salvation, which 
" eve hath not seen, nor ear heard, neither hath it entered into the 
heart of man " to conceive ; and that, to praise God therein forever. 



1^ NOTES ON THE 

Lif3, AH life is a mjsterj ; and the new life of Ciirist 
in the believer (1 Jolm 5 : 12) is the highest mjsterv, and 
so only f:r Christian faith. This ereilasdng life stands 
oyer agaiost eyaia^mg death ( John 3 : 36 ; 5 : 29). 
Our natural life, under the death ipom&t of an, comes to 
us firom the first Adam, but this is from the Second Adam 
(Bom. 5 : 12; 1 Cor. 15:22, 4o-i9). 

Immissi • • . the begimdz^. The pareaent life and the 
life to come are but two stages c; ; - e and &e same life. The 
eyerlasting life begins here. I: is made oyer to us by the 
HoIt Ghost, in the Qiristian Churdi, and throagh the 
means of grace.'*' ^ow is the time of our spiritual diild- 
liood. We are babes in Christ, gro^iziy in grace, and 
ripCTiTRg into glory. We here are TrriT.dng holiness (2 

Cbr. 7: 1). f shall izlsrl: per:^:" i^T-l-. The Tri- 

^ott says " complete bli^." The ccaitrast lies betireai 
" beguming" and " perfect." What God lias b^mi in ns 
He will also in due time complete, not in this life, how- 
eyer, but ool j at the second adyent of €3izi^ (PhiL 1:6; 
1 John 3 : 2). ij:er "hi: '.1:3, 15iis article, coioing riglit 
a&or liiat of the resurrei.T: ; z. evidently expresses the state 
of the saints, not at death but only after the resorref^iQiiy 
the final state of fnH ^orv, " the triumphant is^ie of the 
Oiristian process:" and of course thK? proc^ of grace 
cannot be complete so long as we, are held under the 
power of death. Here is ihe idea of the Church trium- 
phant. Z"3r'.^S*.ir^. What greal. cmnfert lies in this 
wocd. When a plant has zeadied pafeedon, it simply 
^lUs back and r^eats itself in seed-germs, passing through 
the same cycle for a thousand years ; but the Christian life 

* SanelifieaiicHi is treated in fiict, thoagh not in form, &cm Qoes- 
tioas 5^-S5 ; i & in 53-53 as to its \iilhw, aond in 6o-So as to tiie 

means. 



HEIDELBERG CATECHISM. 135 

runs through only one cycle, from grace to glory, and 
abides in that heavenly ripeness forever. We shall not 
have to pass through another probation, with the possibil- 
ity of falling, but will enjoy this glory forever. Christ 
has thus raised us far above the state of Adam before the 
fall. 



TWENTT-THIRD AND FOURTH IjORD'S 

DAYS. 



JUSTIFICATION BY FAITH. 

Question 59. But what doth it profit thee now that thou believ- 
est all this ? 

Ansicer. That I am righteous in Christ, before God, and an heir 
of eternal life. 

Question 60. How art thou righteous before God ? 

Anmer. Only by a true faith in Jesus Christ ; so that, though 
my conscience accuse me that I have grossly transgressed all the 
commands of God, and kept none of them, and am still inclined to 
all evil ; notwithstanding God, without any merit of mine, but only 
of mere grace, grants and imputes to me the perfect satisfaction, 
righteousness, and holiness of Christ ; even so, as if I never had 
had, nor committed any sin ; yea, as if I had fully accomplished 
all that obedience which'Christ hath accomplished for me ; inas- 
much as I embrace such benefit with a believing heart. 

Question 61. Why sayest thou that thou art righteous by faith 
only? 

Answei'. Not that I am acceptable to God on account of the wor- 
thiness of my faith, but because only the satisfaction, righteousness, 
and holmess of Christ is my righteousness before God, and that I 
cannot receive and apply the same to myself any other way than by 
faith only. 



136 NOTES ON THE 

Question 62. But why cannot our good works be the whole or 
part of our righteousness before God ? 

Ansicer. Because that the righteousness which can be approved 
of before the tribunal of God, must be absolutely perfect, and in all 
respects conformable to the divine law ; and, also, that our best 
works in this life are all imperfect and defiled with sin. 

Question 63. What I do not our good works merit, which yet God 
will reward in this and a future life? 

Ansicer. This reward is not of merit, but of grace. 

Question 64. But doth not this doctrine make men careless and 
profane ? 

Aasu-er. By no means; for it is impossible that those who are 
implanted into Christ by a true faith, should not bring forth fruits 
of thankfulness. 

Question 21 gives the natui'e of faith ; 23 gives the ob- 
jects of faith, in the Creed ; 24-58 explain the Creed ; and 
59 gives the benefit of faith, namely, justification. 

Belisvest all tMs, — vrhat ? The great facts of the Creed, 
namely, that God the Father has created me, the Son has re- 
deemed me, and the Holv Ghost is sanctifving- me. 

" I believe," is not merely an assent of the mind to a 
sure Hstorical fact, else the impenitent also could confess 
the Creed ; but it is the act of the soul truly laying hold 
of these divine realities and making them its own. "WTiat 
profit? The Triglott says, "What does it help thee?" 
This : " I am rightsOllS before God, standing in right 
relation to God, free from condemnation, and in the divine 
favor, because I am in Clirist (Rom. 8 : 1). Christ has 
redeemed me, and I have accepted Tvhat He has done. 
These great facts of redemption, which I confess, are the 
ground of my salvation, and upon these my soul rests in 
faith. So I am an lislr of eternal life, not in the full pos- 



HEIDELBERG CATECHISM. 137 

session,* as yet, but in the sure prospect of it. " Righteous" 
is negative, reUiting to sin and guilt. " Heir " is positive, 
relating to His benefits. 

How art thou righteous ? You are a sinner. Your own 
conscience accuses you of daily past sins (Rom. 7 : 21-23), 
and, what is yet worse, of present proneness to sin. 
How, then, can such a person be called righteous ? By a 
trU8 faith- This refers back to " believest " in Ques. 59. By 
this act of the soul the penitent sinner embraces Christ and 
all His benefits (John 3 : 36). Indeed we are justified by 
faith only (Rom. 3 : 28). This word " only" does not 
mean that salvation is a matter directly between God and 
the individual, apart from God's sacramental acts ; but 
that faith is all that man can or need do in order to right- 
eousness before God. Faith is here emphasized, over 
against the Romish doctrine of justification by works. 
The office of faith was the great question of that age. In 
Jesus Christ, not in doctrines or customs ; nor yet in self, 
as though repentance, faith and godly living were the 
ground of our hope ; — but in Him. And just this laying 
hold of Christ, as its only satisfying object, makes our 
faith " true." To such true believer, confessing himself ut- 
terly without merit, God of mere grace (Rom. 3 : 24), 
grants and imputes — not merely imputes but imparts ; and 
the grant is the ground of the imputation — the perfect Sat- 
isfaction, righteousness and holiness of Christ-t In other 

* All Christians, but especially the children of the Church, must 
be warned against selling their gracious birthright (Heb. 12 : 16). 
Many a son, to-day an heir to a large estate, fails to enter upon it, 
because he is an unfaithful son. Only as we honor our sonship 
toward God, do we make our inheritance sure (2 Pet. 1 : 5-11). 

t Justification is not gradual like sanctification, but at once com- 
plete. The work of Christ was full, and this fulness becomes ours. 
See Question 18. 



138 NOTES ON THE 

"^vords, the holiness of Christ must be made as really and per- 
sonally ours as was the sinfulness of the first Adam. Sin was 
not imputed, but really at hand in us ; so must the redeem- 
ing grace of Christ be at hand in us. Our justification, like 
our forgiveness, depends on the grace of God in us: not just 
on what Christ did on the cross for every man, but on His 
relation to the individual. Regeneration is the ground of 
our justification. God makes us by the Holy Ghost, 
through faith, partakers of Christ (Ques. 53), — and so looks 
upon us as holy in Christ. God calls us righteous, or holy, 
because we are so ; and we are so because by grace He has 
made us so (2 Cor. 5 : 21). Evsn SO aS if. This answer 
is very strong. I am a sinner ; but what Christ has done 
on the cross and in my heart, so really and fully avails 
for me, that God now looks upon me even so as if I never 
had had any original sin, nor committed any actual sin, 
yea, as if I had been as perfect in obedience as Christ Him- 
self. By faith I make Him and all His benefits my own. 

T^y .... by faith only? Not because faith has 
any merit, some value as a good work, or through other 
good works, but because only by faith can I lay hold of the 
righteousness of Christ. The beggar reaches out his 
hand, and the sick man opens his mouth for the physi- 
cian, because only so can the benefit come to them. Faith 
in Christ is not meritorious ; but the gift of grace, and the 
healing of the soul come only by it. As only the eye can 
see natural objects, so only faith can see, hear and grasp 
Christ. 

Why cannot our good works? Here the Catechism 
shows the relation of good works to faith and justification. 
The Komanist asks, " Why cannot our good works be the 
whole or part of our righteousness before God ?" 

Because that righteousness must be perfect. Nothing 



HEIDELBERG CATECHISM. 139 

less than perfect holiness can satisfy God. The ground 
of our acceptance must be absolutely without defect. But 
our best works, in the light of the divine law, are all im- 
perfsct, both in quality and quantity, and so cannot be 
even a part of our salvation. Besides if they could in 
any wise be a part, then in so far we would not need Christ, 
and He would not be a complete Saviour (Ques.30). But 
even if our good works were perfect, they are due from 
us (Luke 17 : 10), and could never buy forgiveness for 
past sins. Supererogation is impossible. 

Do not OTir good works merit ? asks the Papist. God 

does reward them (Matt. 10 : 41, 42), but even this re- 
ward is for the sake of Christ, through whose grace alone 
good works are possible (Phil. 2 : 13). Therefore thlS 
reward is • • -of grace, and not from any merit on the 
human side. Just as you reward a child for studying, 
for obedience and good behaviour, and as the loser rewards 
the finder for restoring a purse — all of grace, and nothing 
of merit, — so God rewards our good works. They are 
truly pleasing to God, and so He rewards them, but yet 
only because they are the fruit of grace. Of self-righteous 
goodness and personal merit apart from Christ, Protestant- 
ism knows nothing. 

Make men careless ? " Is not this a dangerous doc- 
trine?" asks the Papist. If our salvation in no wise de- 
pends upon good works, men will cease to do them, hav- 
ing no sufScient motive for doing them. Bv no means, is 
the emphatic answer, based on the clear logic of nature 
and grace (Kom. 6 : 22).. It is impossible. A tree must 
bear fruit, as part of its very nature. So must those in- 
grafted into Christ (John 15: 5). We are righteous only 
by faith (Ques. 60) ; but this faith must prove itself with 
fruits (James 2 : 18). The Reformers never separated 



140 NOTES OX THE 

justification by faith fi^m good works, as though the two 
things could stand apart. Our good works, then, are not 
our righteousness, but the fruit of it. The Eomanist savs : 
'" Mv crood works make mv salvation ;" but the Protestant 
says, " Mv salvation makes my good works." TilSZkril- 
ZIS^ Here the doctrine of good works is dropped, until 
it is again taken up in detail at Ques, 86, under the head 
of Th a >rKPrx>~i:ss. 



T^X^TTY-FITTH I.OEDV5 DAT. 



THE SACRAMENTS, 

QuesHoA 65. Since thai we are made partakezs of Chrisi, and 
all TT^-a benefits, by ^th. only, wienee doth tliis faith proceed ? 

AAseer. from, the Holy Ghost, who wofks fiiith in our hearts 
by the pteadifng of the gospel, and confirrss it by the use of the 
saczamexits. 

Very significant is the feet that the Sacraments are 
treated in the Second Part of the Catechism, namely, as 
part of our deKverance from sin. 

Bj faith OZlly. The redemption of Christ becomes per- 
sonally ours only by fiiith (Ques. 20, 53, 60, 61 and 64). 
Of course this does not mean that our salvation is a mat- 
ter directly between the individual and Giod, apart from 
Chtirch and ^craments (which is the Quaker doctrine). 
This would make the Catechism stultiiy itself in much 
that goes before and much that follows after this question. 
" By faith only " expresses the personal condition, over 
against the Romish doctrine of meritorious works. 



HEIDELBERG CATECHISM. 141 

. Whence doth this faith proceed ? ^^ot from the word, 

not from the Sacraments, but from thc Holy Ghost. This is 
the answer given in Ques. 21. He does two things. He 
works faith. He awakens the natural faith-power, and 
makes it able to grasp the objects of faith. By the preach- 
ing of the gospel. Faith comes from Him, not directly 
but only through divinely-appointed means. One of these 
is preaching (Rom. 10 : 17). The truth has power over 
the soul because it is divine (John 6 : 63). Therefore the 
great necessity of hearing the word (in the pulpit, in cate- 
chization, and in the family). In OUr hearts. True faith 
is not just a mental process, but an act of the inner life. 
He also confirms faith, strengthens and enlarges it, makes 
it more firm. The SacramentS. So called from saeramen- 
tum, the Roman military oath, because God's covenant is 
His oath (Deut. 29 : 12), and the Sacraments are His 
seals. By the use of. This phrase is very important, and 
is repeated in Ques. 66. It condemns the Romish doc- 
trine that the Sacraments have inherent power, and pro- 
duce their results without regard to the fitness or activity 
of the individual (for example, the daily mass when the 
people are absent, and masses for the dead). "Use" im- 
plies the faith and activity of the believer (Num. 21 : 8 ; 
John 9:7). "Word and Sacraments, then, are both neces- 
sary to our salvation. We are not saved by preaching 
alone, by the mere knowledge of the great facts of re- 
demption given in the Creed. Hence when Peter had 
preached, the believing Jews were at once baptized (Acts 
2: 41). 



Question 66. ^Vh at are the sacraments? 

Answer. The sacraments are holy visible signs and seals ap- 
pointed of God for this end, that by the use thereof He may the 



142 NOTES ON THE 

more fully declare and seal to us the promise of the gospel, viz., 
that He grants us fully the remission of sin, and life eternal, for the 
sake of that one sacrifice of Christ, accomplished on the cross. 

The Catecliism first gives a general view of the nature 
and meaning of the Sacraments, and then takes up each 
Sacrament in detail. The importance of the subject is 
seen in the fact that the Catechism devotes eighteen ques- 
tions to it. Four define the Sacraments; six explain 
Holy Baptism ; six explain the Lord's Supper ; and two 
relate to the fitness of the communicant. The Sacraments 
are signs. They explain these gracious acts of God. The 
German expressively calls them " truth-signs," over against 
the rationalistic error that they are empty signs. The 
sacramental elements were not arbitrarily but wisely 
chosen. As Baptism is the sign of cleansing, not milk or 
wine but water was used ; and as the Lord's Supper is the 
sign of nourishment, bread and wine were used. And 
seals. The definition does not stop with signs, as though 
the Sacraments were only representatives of something 
outside of themselves, like the rainbow (Gen. 9 : 13), the 
paschal blood (Ex. 12: 22) and the brazen serpent (Num. 
21:8); but they are called seals, assurances of the presence 
of that which is signified. A seal on an official document 
(deed, writ, pardon, charter), is not an empty form, but gives 
value to that to which it belongs. Men must not say they 
have the inward assurance of the Spirit, and therefore do 
not need these visible sacramental assurances ; for these are 
divinely appointed and given just because we need them, 
and it is very presumptuous in men to ignore them. Hence 
the Sacraments are called " sealing ordinances." Christ 
oflTers us grace ; faith accepts it ; the Sacraments seal it. 
Visible. This relates to their natural elements. But 
they have also an invisible side. This is true even of 



HEIDELBERG CATECHISM. 143 

water or bread. You can see it with the bodily eye, and 
yet its refreshing, nourishing power you cannot see. Hence 
the Sacraments are sometimes defined as visible sio^ns of 
an invisible grace. * God has suited them to our nature. 
Man is neither matter nor spirit, but the mysterious union 
of both. He is two-sided. The soul is reached through 
the body. Not my mouth speaks, but my soul through 
my mouth ; not to your ears, but to your soul through 
them. The Holy Ghost reaches the soul of man through 
his body, in the preaching of the Gospel ; and in like 
manner confirms his faith by the use of visible signs and 
seals, t called Sacraments, which have thus not only outer 
material form but also inner spiritual power. Holv. This 
relates to their spiritual substance. Holy, not only be^ 
cause appointed by the Holy Saviour, found only in His 
holy Church, and used by the Holy Ghost for the sancti- 
fication of men, but also because to natural elements is 
now joined sacramental grace. Appointed of God, namely, 
Christ (Matt. 28: 19; 1 Cor. 11 : 23-26), therefore found 
only in the Christian Church, to be administered only by 
a minister of Christ, and this to the end of the world. The 
Church cannot change them, much less set them aside, 
because they are not of its appointing. J 

* The Larger Catechism of the Presbyterian Church says : " The 
parts of a sacrament are two : the one, an outward and sensible 
sign, used according to Christ's own appointment ; the other, an 
inward and spiritual grace thereby signified." 

f A fine illustration of the need and meaning of sealing ordi- 
nances is given in Gen. 15 : 7-18. God said, '' I will give thee." 
Abraham said, " How shall I know this ?" Then came the visible 
seal to the covenant promise. 

X Various institutions and customs of the Church may be either 
changed or altogether set aside, because men have made them, and 
so may unmake them ; but not so in regard to the Sacraments. 



144 NOTES ON THE 

The Old Testament Cliurcli had its rites (circumcision 
and the passover, Ex. 12 : 48, — we do not call them Sac- 
raments "^ — which also were of divine appointment, but of 
different meaning, and only for that dispensation. They 
passed away, because the Church itself did so ; but the 
Christian Sacraments will never change, because the 
Church will abide in its present form tiU the end of the 
world. B7 the US9 iherecf- This important phrase was 
explained under Ques. 60. He may. The "use" is 
man's activity, but the Sacrament itself is God's act. 
The Sacraments are not human acts of worship, in which 
we express penitence, faith and love, but divine acts of 
grace. Ke does something. They should never be put 
on a level with singing, praying and alms-giving, because 
they have their own peculiar nature and purposes. Their 
efficacy is real, present, and thus assured to us. If this is 
true of the preached word — and no one doubts it — ^why is 
it not true also of the Sacraments ? What now, do^ God 
do in them ? Declare, explain the nature and meaning of 
something. The German says: zu verstehen gehe. A!ld 
seal. Through them God also assures us of that which is 
signi&ed bv them. Indeed the sism and the thinsr sismified 
must not be separated. As signs, the Sacraments are visible 
acts ; but thej also have divine contents. The promise cf 
the G-OSpel, namely, the fact of redemption, the benefits of 
Christ, negatively,- " the remission of sin," and positively, 
"life eternal" These benefits He grants, not imputes, 
but gives, not at some tune but now. Freelv. The Tri- 
glott says, " out of free grace," over against the Eomish 

^The great dicTerence between Jewish rires and dnisdan Sacra- 
ments is this, that the first were types and shadows of good things 
to come, whereas the latter are divine pledges of grace at hand for 
men, the real fulfilment of what before was only promised. 



HEIDELBERG CATECHISM. 145 

error of grace merited through good works. This promise 
of the Gospel, God in the Sacraments more fully declares 
and seals. He had done so in part by the preaching of 
the word, explaining the promise, and also sealmg it by 
working faith in the heart ; but here the Sacraments are 
raised above the word. What the word declares, they 
"more fully" — the German says, " better" — declare. 
What the word offers, they give. This shows why they 
come right after the Creed ; not by accident, but to con- 
firm the faith which the Holy Ghost has wrought. These 

benefits He grants for the sake of that one sacrifice of Christ 

on the cross. This expression is very often used in the Cate- 
chism (Ques. 31, 37, 56, 66, 67, 69, 70, 75, 80), and always in 
the same sense, namely, to denote the great high-priestly 
act of Christ upon the Cross, as the only ground of our 
salvation, over against two errors of the Roman Catholic 
Church : the saving merit of good works, and the unbloody 
sacrifice of the altar (Ques. 80). The grace of God comes 
not by His abstract mercy, nor yet by our works, but only 
by the sacrifice of Christ, and this not repeated, but " one " 
sacrifice, not on the altar, but " on the cross." 

But how can the Sacraments be the bearers of such 
great grace ? Because Christ has thereto appointed them. 
If God can create the wonders of heaven and earth, why 
not also this sacramental mystery ? We should expect in 
them just what He offers. In mercy to human weakness, 
He here repeats in significant symbols, what He, in the 
preached word, declares, namely, that He will pardon and 
save us. And if we have faith in the word as a divine 
power, " bearing supernatural force under the form of the 
natural," why not also here ? Indeed if they are not mys- 
teries of grace but only impressive ceremonies, then there 

is no room for faith. 
10 



146 NOTES ON THE 

*' But you must have faith in Christ, not in the Sacra- 
ments," says one. 

How can you have faith in Christ, and doubt His sacra- 
mental acts ? If you have confidence in a man, must you 
not also believe his word ? So here. 

Just to the extent that men call the Sacraments "forms," 
" impressive ceremonies," " solemn rites," and think of 
them as commanded by Christ merely to affect the mind 
of the individual, and to be observed simply as an evidence 
of obedience, will they neglect the Sacraments. For this 
reason infant baptism is almost a dead letter in some 
churches ; for men cannot see the necessity of an empty 
ceremony. Thus Christ becomes a formalist, and the 
Sacraments have but little force. To think of them as 
having meaning only on the human side, as acts of con- 
fession and obedience, is to rob them of their true charac- 
ter and purpose, as acts of God sealing His word. Only 
when the Sacraments are taken at par, instead of having 
their gracious force ignored, can you understand the 
solemn stress laid in the New Testament upon their use. 

Some imagine they exalt Christ and the preached word 
by lowering the Sacraments ; but they fail to see that 
He appointed these, as well as the word (Matt. 28: 19, 
20), and promised great things in them. How much bet- 
ter to have child-like faith in these divine acts, than to 
explain away their meaning ! 



Question 67. Are both word and sacraments then ordained and 
appointed for this end, that they may direct our faith to the sacri- 
fice of Jesus Christ, on the cross, as the only ground for oiu* salva- 
tion ? 

Answer. Yes, indeed ; for the Holy Ghost teaches us in the gos- 



HEIDELBERG CATECHISM. 147 

pel, and assures us by the sacraments, that the whole of our salva- 
tion depends upon that one sacrifice of Christ, which He offered for 
us on the cross. 

Our salvation depends upon that one sacrifice. Here 

again stress is laid upon Christ's atonement, not to ignore 
other great acts on which our salvation equally depends, and 
"which the Catechism has emphasized, for example, His 
birth and resurrection, — but because Komanism denies 
this "one sacrifice of Christ " (Ques. 80). To this only- 
ground of salvation both word and Sacraments • . . 

• • • direct cur faith. The Holy Ghost uses both. By 
the one He teaches us and awakens faith ; by the other 
He symbolizes our redemption, and confirms faith. Hence 
neither must be ignored. But Bomanism largely sets 
aside the preaching of the word, and modern Protestant- 
ism makes too little of the Sacraments. The grace of 
both, however, is only for faith. 



Question 68. How many Sacraments has Christ instituted in the 
New Covenant or Testament ? 

Answer. Two, namely, holy Baptism, and the holy Supper. 

How many? Romanism teaches that the Church may 
appoint Sacraments ; but Protestantism says they are ap- 
pointed of God (Ques. 66). Now, according to this defi- 
nition, how many has Christ instituted? In the nCW 
Covenant or Testament* in the Christian Church, which is 
the new dispensation, as distinguished from the Jewish 
Church. Sometimes the expressed will of God is called a 
covenant, and sometimes a testament (Heb. 8:6; 9 : 15). 
The word testament is now used to denote the record of 
God's covenant ; but the Catechism refers not to the Bible, 



148 yoTEs oy the 

but to the Church itself. Ttt:, answers all Protestantism ; 
Holy Baptism and the Holy Supper. The Roman Catho- 
lic Church holds seven sacraments : — Baptism, the Lord's 
Supper, confirmation, ordination, marriage, penance and 
extreme unction. 

The number of Sacraments has varied in different ages 
of the Church, but Protestantism can accept only two, 
because: — 

(1) There were only two in the Jewish Church, circum- 
cision and the passoyer ; and these have their antitypes or 
correspondents in Baptism and the Lord's Supper. (2) 
Only these two were positively commanded by Christ, for 
perpetual and universal observance. (3) Only these two 
"were ield as Sacraments by the early Christian Church. 
(4) Some of the seven are not needful for all. Marriage 
is optional, and ordination exceptional ; and neither one 
is for personal salvation. 

TTe altogether reject penance and extreme unction (the 
latter is adjninistered by a sect here and there) ; but con- 
firmation, marriage and ordination are held, not as sac- 
raments, but as sacramental acts, acts of Grod, done by 
His minister, carrying with them force and authority, each 
according to its own divine purpose. 

Certain sects hold to '' feet-washing,'' as a divinely ap- 
pointed rite (John 13 : 14, 15) ; to be observed in connec- 
tion with the Lord's Supper. But apart from the fact that 
it lacks the very nature of a Sacrament, being the act of 
man to man, it is enough to say that while the Xew Testa- 
ment gives examples of Baptism, the Lord's Supper, ordi- 
nation, confirmation and marriage, it gives none of " feet 
washing." It is mentioned only once by the Apostles, and 
then not as an act of religion, but of hospitality, not as a 
Sacrament but as a good work (1 Tim. 5 : 10). In 1 Cor. 



HEIDELBERG CATECHISM. 149 

11 : 23-39, Paul gives a minute account of the Lord's 

Supper, but without even a reference to this rite. Signi- 
ficant ! 



TWENTY-SIXTH AISTD TWEXTT-SEYEISTH 

LORD'S BAYS. 



HOLY BAPTISM. 

Question 69. How art thou admonished and assured, by holy 
baptism, that the one sacrifice of Christ upon the cross is of real 
advantage to thee? 

Answer. Thus, that Christ appointed this external washing with 
water, adding thereunto this promise, that I am as certainly washed 
by His blood and Spirit from all the pollution of my soul, that is, 
from all my sins, as I am washed externally with water, by which 
the filthiness of the body is commonly washed away. 

Having given a general view of the Sacraments, as 
necessary to a correct view of the particular Sacrament, 
the Catechism now takes up each in detail. Of course 
Holy Baptism is first. 

The question itself is significant. Holy Baptism, though 
administered only once, must never be forgotten. Children 
especially should often be reminded of what was therein 
done for them, and of what is now due from them. 

Admonished and assured. The Triglott says : " Sig- 
nified and sealed." These words point back to the defini- 
tion of a Sacrament, "signs and seals " (Ques. 66). ThoU 
means the baptized child. The Church says to him, " The 
one sacrifice of Christ upon the cross is of real advantage 
to thee ; and this advantage is signified and sealed to thee 
in Holy Baptism ; tell me now hoW." 



150 NOTES ON THE 

Tims • • • proniise, namely, because Ckrist joined His 
promise to the external ^vvashing. This makes it what 
it is, His own significant assurance that we are par- 
takers of Him and all His benefits. Clllist appointed- 
Holy Baptism is a two-fold washing, — an external and 
visible washing with water,* as the sign and pledge of an 
invisible but real washing with the blood and Spirit of 
Christ. 

And these two belong together, as the present tense in 
both question and answer shows. To separate them as 
though the internal washing had gone before, or might 
come after, robs Holy Baptism of the very comfort and as- 
surance which the question implies. As certainly shows 
the close relation of the two. The invisible benefit is as 
real and certain for faith as the visible act. Washed • • • 
from all my sins, original and actual, past and — rightly 
understood — fature,"r from their guilt and power. By H!^ 
blood and Spirit, ^ot water, but these are the producing 
cause. " Blood " refers to His atonement, through which 
forgiveness comes (Lev. 17: 11 ; Heb. 9: 22). "Spirit" 
refers to the positive activity of the Holy Ghost. 



Question 70. "What is it to be washed with the blood and 
Spirit of Christ ? 

*AVith icater only (John 3:5; Acts 10: 47). This Christ ap- 
pointed ; but men have made ceremonial and even superstitious ad- 
ditions, which cannot be approved ; such as breathing on the child, 
putting salt into his mouth, exorcising him, touching the ears and 
nostrils with spittle, and putting holv oil on his breast, a Kghted 
candle in his hand, and white linen on his head. 

t To our one baptism we may ever look back with assurance of 
forgiveness, if it is the look of penitence and faith (Heb. 10: 22). 



HEIDELBERG CATECHISM. 151 

Answer. It is to receive of God the remission of sins, freely, for 
the sake of Christ's blood, which He shed for us by His sacrifice 
upon the cross ; and also, to be renewed by the Holy Ghost, and 
sanctified to be members of Christ, that so we may more and more 
die unto sin, and lead holy and unblamable lives. 

Ques. 69 speaks of Holy Baptism, as a two-fold wash- 
ing. Ques. 70 takes up the internal, invisible part, and 
explains its meaning. Receive of God, not from the Church, 
not from the priest. The benefits of this washing, accord- 
ing to the definition in Ques. 66, are two-fold, negative and 
positive : the remission of sins, and renewal by the Holy 
Ghost (Tit. 3 : 5). These two things cannot be separated. 
They correspond, the one with " blood," and the other with 
*' Spirit." The one is our justification, the other is our sanc- 
tification. " Renewing " is further explained by the words, 
" sanctified to be members of Christ," lifted out of our re- 
lation to the first Adam, and livingly united to Christ, 
" made holy," as the word sanctified means. It is the 
Sacrament of the new birth (John 3:5), signifying and 
sealing our entrance into the kingdom. " By one Spirit 
are we all baptized into one body " (1 Cor. 12 : 13). Holy 
Baptism, thus, is the door of the Church (Acts 2 : 38, 41). 
In Baptism we become personally Christ's. Hence the 
expression " baptized into Christ " (Rom. 6:3; Gal. 3 : 
27), brought into such real union with the Second 
Adam, as we, by nature, have with the first Adam. It 
makes u^ partakers of the life of Christ, as the antidote of 
the death-power in us through inherited sin. Therefore 
throughout the Catechism the catechumen is taught that 
he belongs to Christ, is a member of the Church, a Chris- 
tian, a temple of the Holy Ghost and an heir of eternal 
life (Ques. 1, 54, 32, 53, 59). Preety. The Triglott says : 
" Through grace," not by works. Christ's blood is the 



152 mnssomtHB, 

gnMmd of tkisgnce 7l^'. :: X3. AH tliis gndooB 
wuik cf CSod in as L: z- : _ ^^ per- 

sanal aedrifej'. This aiju^ ry^,-:,-^ __t __:. :_ T::/iaB 
fiKgiYen.; and fire a halj lifr ' _.;- runewcti. 7.ii> iioly 
MTii^ is tobe&oiEiM? E : :_ i^?jnd, wludk ^ed^es 

bim to toliness- y :r^__ _■ _ i :_i5 paini^ b m ao 

many words said :: : ; .: _l_^ ; : _--.;. . - : ajid yet etidendf 
t&eCalediisminL|:_-: :__.: .: .j: ^■;_^' ::rward. 



WJa£se has Clirist promised ns diebb Se wiH as &ix- 
taaa^waA as bjr Hk Mood and Spirit^ is we -SKe ■i ii il i fd wilfc tiT 

liaia' of faa^iisn? 

'^6f» j% t hunJumt, aai ieadb all "'■^'■if i^. I wtrtrfiig Asam. m Ae 
Knsoir&eFaifaBr,aMiaf&sSa^aa^oftfeHfiiirG&iBkf ''He 
AafclidagTOA Mdis tagtyiptl, fAnll lieawea; Iwlhgaafe beBeielih 

■oft ^LoII be damned.'* Thjs pawfee is also i q p cato d^ wftate l&e 
S iidj j ^M i fe iaikltgptiaift'^Aewasftmgrf aadlbevasift- 

fng awaT" rfsms." 

Where lifts Ouis^ promiaBd tiik ira^iE^ air&y of sms ? 

He joinfid&is promise to tlie external washing witK water, 
and &e reeoKd of tliis is giY^^i in Hm iraids and in tH? 
unsrds of His Apaatlesk. lie iii5titiiti:n of ChiiylliaiL i:^^- 

t^a fe gi"veii in ^e ApostoBe Commii^. :z, *" Mstt. 28 : 19, 

^ .^z'z^ ':;; -r befta^ 3^ aha ^a& «^^^^=^r*«^ d Chixst, 

fMaiaU o ; " _ 1 - _ : bat Ais 

htaaee verj i_fr:ri' 'r:rL wha 

1) Tliae W2.- 1 .'ariddoM Gkusek till r> ■iii iiwl 2) Noc in i^he 
■ane rfABTrb^. 3) Kc* eviaa in :^r r - ^ :' 'ninst, for at lirst 
M&h^w^ji --- -r--^ TT.i :^ : ;:;... ...-l^crr. 4 John 

Mflffielf said t^ ". ' ! : ■ ~ r."- j_t-^ _ ; t "t: : : : :ism. ( ilark 1 : 

S). 5) Christ:— ij_. . :_;_..... :_5 ;-:—ic .i.-:^!: 5;2:4)u 

6}i Mnqr €tf Joints diae^kswese sdhipliKd (Ads 2 : i'^ r : 1-7}^ 



HEIDELBERG CATECHISM. 153 

20 and Mark 16 : 15, 16, wliicli plainly says that Baptism 
is God's act ; the door of the Christian Church ; ordina- 
rily necessary to salvation ; and not to be separated from 
repentance and faith (Acts 2 : 38). 

The quotation from Matthew gives the meaning and 
value of Baptism as God's act. In the name should be 
translated into (as in Bom. 6 : 3 and Gal. 3 ; 27). It 
means that the individual is thereby lifted out of his old, 
natural relation to the first Adam, and brought into an 
equally real covenant relation to the Holy Trinity. Of the 
Father • • . Son • • • H0I7 Ghost. So he may now say, 
*' My Father " (Ques. 26), " I am a member of Christ " 
(Ques. 32), and " He is also given me" (Ques. 53). 

The quotation from Mark emphasizes the necessary fit- 
ness in man for this baptismal benefit. He that bolieveth. 
Baptism is a real supernatural act of God, but not a 
magical power, even irresistible. Its benefit avails only 
for those who by a true faith lay hold of this benefit. 
The act of God and the act of man must come together 
to effect personal salvation. This is the only question in 
which anything is said about man's fitness for baptism ; 
partly, no doubt, because the Catechism is here speaking 
of God's act rather than man's, partly, because it had 
often before declared faith to be the condition of receiving 
Christ and all His benefits (Ques. 20, 53, 60, 65), and 
partly, too, because baptism is for children who cannot 
bring any fitness. 

The quotations from Acts 22 : 16 and Titus 3 : 5, cor- 
respond with the formula " blood and Spirit " of Christ, 
the negative and the positive benefits of the Sacrament. 
Notice, too, that Titus 3 : 5 is quoted as relating to Holy 
Baptism. 



154 NOTES ON THE 

Question 72. Is then the external baptism with water, the wash- 
ing awav of sin itself? 

Ansirer. ZS'ot at all, for the blood of Jesus Christ onlv, and the 
Holv Ghost, cleanse us ttom all sin. 

The 3r:erz^l captisn ^rltli water. TKe Question does 

not ask wkedier Baptism is tlie vrf.sliz.^ away of sin ; but 
separating the two parts of the Sacrament, the visible and 
the invisible, it asks about the external baptism. Is this 
the washing away of sin ? 2Tot at alL Sin i^ upon the 
soul, and therefore water cannot wash it away. Then, too, 
water remains water, in Baptism. God does not give the 
visible element a magical power to do what does not lie in 

its nature (Ques. 78). For the blood and the 

ZcIt G'-CSt- The cleansing is through these supernatural, 
invisible means. The external washing only represents 
this cleansing ; and the efficacy of the Sacrament lies in 
the internal washing. 



Question 73. AVhy thai doth the Holy Ghost call baptism the 
*' washing of regeneration," and the '* washing away of sins ?" 



Gt)d speaks thus not without great cause, to wit, not only 
thereby to teach us, that, as the filth of the body is purged awav by 
water, so our sins are removed by the blood and Spirit of Jesos 
Christ ; but especially that, by this divine pledge and sign. He may 
a^ure us that we are spiritually cleansed from our sins as really a3 
we are externally washed with water. 

^Thy ...... call 3ap:isn? Having allowed the 

two things to be for a moment separated, in Ques. 72, the 
Catechism here again carefully joins them together. It 
lays aside the words " external baptism with water," and 
speaks of Baptism. It acknowledges no such thing a3 



HEIDELBERG CATECHISM. 155 

• 

" water-baptism." Now, if the efficacy is not in the visi- 
ble element and transaction, but in the internal part, 
" Why, then, doth the Holy Ghost call Baptism tlie wash- 
ing of regeneration /"* 

Not without groat cause, namely, it is just such an ex- 
ternal and internal washing. Christ appointed a baptism 
of water and of the Spirit (John 3:5), a visible sign and 
seal of an invisible grace, an external washing of the body 
as the divinely appointed pledge of a corresponding in- 
ternal washing of the soul; and this true Baptism the 
Holy Ghost in Titus 3 : 5 calls, " the washing of regenera- 
tion," for two reasons : — 

1) To teach us. The visible washing is a sign or sym- 
bol of the invisible. As water cleanses the body, so the 
blood and Spirit of Christ cleanse the soul. Hence Bap- 
tism is called a " washing." 

2) To assure us. It is much more than a mere sign, to 
represent a spiritual effect ; it is also a divine seal to as- 
sure us of this gracious effect, namely, that we are cleansed 
and renewed. Spiritually, not with water, but by the 
blood and Spirit of Christ ; really, not just in appear- 
ance or figure but in fact ; and Baptism is called a diviue 
pledge, because it is from Christ, and includes the activity 
of the Holy Ghost. Therefore, the Holy Ghost calls Bap- 
tism the washing of regeneration, even because it is this.f 

* See how carefully the Catechism, again critically applying 
these words of Paul to Baptism, holds the two sides of the Sacra- 
ment as joined together in one divine act. 

f The standards of the Presbyterian Church are even stronger 
than the Heidelberg Catechism in defining the meaning and bene- 
fits of Baptism : ** Baptism is ... . not only for admis- 
sion into the visible Church, but also .... a sign and seal 

of his ingrafting into Christ, of regeneration, of remission of sins, 
.... of adoption and resurrection unto everlasting life." 



1-56 



yOTES ON THE 



Qj^sdu-^ 74- Are m&ntsalao tobebapdaed? 

A^s^'i^- Yes, fiir aance they as wdl as ffae adnh are indoded 
in the covenant and duircii of God; and sinee zeden^don from 
an by tlie Wood of Oiiiat, and die Holy Gbost, the aath« of fciA, 
is psomked to Afim no less than to the adult : they mnat, tfie«e- 
fiKe,byb^tism,as a sign of the covenant, be also admitted into 
theChnslian al]IIdl^ and be di^ingaidicd fitom the cfaildTen of 
in&dds, as was done in the old covenant or testemenfc by eircam- 
eisioD, iratead of ^Heii h^v^sm was institoted in the new cove- 
nant 

r«.-.«i5 •■!-*? Yes eni--^ ." c-Ht ; whv not? " Because 
thev ::z" :: repent; and believe," savs the B^4ist 

fn- - iptism was never opposed, on scriptural groonds, 
till 1:-'.. inring ike Befonnation, by the Anabaptfets.* 
And — li-^ -.0 thdbr oppoeilaoii this questioa ^as intro- 
duced. 

r-..„ ,. ^^" ^ .Vj -j«^-^ For adult the Tri^lott 

^V3 : " T^irir parents.'' Tbe Catediisni speaks i. : : ; : 
all cbildren, but of tl: Sr :: Cliristian par^zTi. 

Ars Lid-i^d — ~s • ■ • CT-irci :: ^*i. THs is the 

first of rvvo rr:-5:.i^, ■■C:-tZ^:i:" neazis zzr will and 
plan and promke of G :i in rrr'ri :: lur redemption. 
"Cliiirch" here r2e-?.:i5 :Lr .Tzei^^ G^:^iT of God's people^ 
in wMcb he ^ ::i- "- - l : i._l birth firom Christian par 
i^its. "In-l-iiri ::ii_-: ii^-zi^z, diat cMdren by their 
nataral birth are members of the Church ; for Ais fe con- 
tiadicted not only by J<din 3: 6, but al^ by the subae- 
quen: sT..:eiiez.: that they must "be admitted into the 
Chris r - Chnrck." It iie.^i.5 :l:3.t they stand in God's 
purj : T : ojace ; and being bom of believing parents 



-D--^ 



m^siaiB, a sect thai arose A. D. 1100^ igected in- 
: -: ^ _ a the groond fliafc diildren eoold not stall be 

sayed, and (heieiaie ahoold not be baptiaed! 



HEIDELBERG CATECHISM. 157 

they now have a right to enter the covenant in the way of 
membership. Children have always been included in the 
covenant. This was so in the sad case of Adam. So with 
Noah (Gen. 9: 9); so with Abraham (Gen. 17: 7); re- 
peated by the mouth of Moses (Deut. 29; 10-15) ; and so 
continued down to the days of Christ, who Himself was 
circumcised (Luke 2 : 21). 

Redemption .... is promised to them. This is the 

second ground of infant baptism. " Redemption :" the 
full benefits of Christ as their Saviour. This is, nega- 
tively, deliverance from sin by His blood (Eph. 1 : 7), 
and, positively, the renewing of the Holy Ghost, who also 
in due time works faith in the child's heart. Now this 
full redemption is " promised to them no less than to their 
parents " (so the German reads). See Acts 2 : 39. They 
need it, because partakers of the fall (Rom. 5: 12,18, 
19). Redemption is as broad as the fall, and therefore 
the covenant of grace is for them as well as for the adult. 
Question 35 says that Christ became a little child that 
His redeeming work might reach back as far as our sin- 
disease (Ps. 51 : 5). Therefore, when the work was done, 
its benefit was ofiered to all of every age. Infant bap- 
tism rests not so much on separate texts, as on this great 
fact of a world's Redeemer for all who need Him. 

They must be admitted into the Christian 

Church. This is the conclusion drawn from the two rea- 
sons. Admitted. The German is much stronger : einver- 
leibt, ingrafted fas this word is translated in Ques. 
20), lifted out of a relation of death and brought into a 
relation of life, taken out of the old Adam and inserted 
into the New. Surely those included in the covenant 
should be received into it. To refuse a child that has the 
covenant claim, is as wrong as to refuse an adult. By 



158 NOTES ON THE 

BaptiS22L By tkis act of God the spiritual relation of the 
child is really changed ^1 Cor. 12: 13; GaL 3: 27). 
Hence infant baptism was practised from the dav of Pen- 
tecost onward How could ChristianitT be narrower than 
Judaism ? How shut out those who for ages were admit- 
ted? If their children had "; rri. shut out, the Jews would 
have made binex complaint ; but not a word of this is re- 
corded. Indeed if Baptism had not been for children, 
then the Apostles should have explained to the Jews this 
great change in the covenant of God ; but on the contrary 
they receive also their children. Of course in this mission- 
ary age of the Church, mainly adults were baptized ; but 
we read of the baptism of whole families., in which evi- 
dently children were found, namely, Lydia's. the PhUip- 
pian jailers, and Stephanas" Acts 16: 15: Acts 16: 33; 
1 Cor. 1: 16). 

ListingTlished. Baptism is not an empty sign, but a 
real divine act, making the child different from what he 
was before, and so making him to differ from all the un- 
baptized. If not, what would it be but a formality ? 
Infidels- The word infidel commonly means one who de- 
nies the truth of the Bible and of Christianity ; but here 
it is used in a broader sense, and simply means one who is 
not a Christian, as in 2 Cor. 6 : 15, and 1 Tim. 5 : 8. *' Dis- 
tinsruished,'' i. e., marked, as beloncrinsr to Christ, thougrh 
the mark is seen by G?d al-ne. The children of unbe- 
lievers are outside of the e: tenant, and without snch a 
claim to it, though equally needing its benefits. Of what 
benefit is Baptism ? 3Iuch every way (Eom. 3 : 2;. It 
is for the child just what it is for the adult. It signifies 
and seals the forgiyeness of his sins, the renewing of his 
nature, and his admission into the Christian Church. Bap- 
tism, thus, is not a prospective blessing, namely^ in order 



HEIDELBERG CATECHISM. 159 

that the child may some day become a Christian ; but it 
is a present blessing, bringing the child into the Christian 
Church, uniting him to Christ, and making him an heir of 
eternal life. 

This is what we mean by "baptismal grace." Baptism 
is a benefit to the child — call the benefit by whatever name 
you will ; ingrafting, adoption, regeneration, a spiritual 
blessing, cleansing, or grace, — only hold' fast to the fact 
that there is something at hand for the child. Surely 
Christ did not appoint an empty ceremony. 

As was done .... by circiiincision. Here the 

Catechism supports infant baptism by an argument drawn 
from the Jewish rite of circumcision : would God by a 
sacramental seal admit children into the typical and pre- 
paratory old covenant, and then- shut them out of the 

new ? Instead of which Baptism was instituted. Cir- 
cumcision, in the Jewish Church, was the sign and seal of 
God's covenant (Gen. 17 : 7-12), by which the child was 
admitted into the Church, and to a position of holiness be- 
fore God (Lev. 20 : 26). He then received his name 
(Gen. 17 : 5 ; Luke 1 : 59 ; 2: 21), and was pledged to a 
life of holiness. 

We know that Baptism has taken the place of circum- 
cision, because : — (1) The Apostolic Commission (Matt. 
28 ; 19) makes it the initiatory sacrament. (2) In Col. 2 : 
11 Baptism is called the circumcision of Christ. (3) This 
question was settled forever by the first Synod of the Chris- 
tian Church (Acts 15 :), which said that circumcision is 
not a Christian ordinance. (4) Therefore circumcision is 
nowhere mentioned in the New Testament as needful, but 
great stress is laid upon Baptism. 

The baptized child needs Christian training. Baptisni 
is not the end, but only the beginning of his Christian life. 



160 ISOTES OS THE 

Wliat God lias done ftr liim nmst now be met hf lAat Ins 

parents can do £»* liim. In&nt bapti^n demands Cluri^- 
tian nnrtnre (Eph- 6 : 4).* If cMldren have not a poei- 
tivelj Chrisrian home, their eatechizatum will likelj &D. 
dioit of its proper end. Hie " nurinie of the Ijord " is 
before ** admonTfiogt" not odIv in time l>at also as a di- 
Tindy appcnnted ordrr. 

So the ehUd has a w: rz : Z : rz. in: :li ziz _ ii. 

he miKt now gro^ i: yi :: TZr : :ii !„ : : m: : — 
come a zi^n in CiirisT. T-ir ':; ;::;i_:i _;:i:: m":!. ins 
sooL': :; ^Tni: ii.:n sii:- iTs^ij :n :i -: ;ii7 im. Z ;::-_: 
baa T — r:r_- [ i: li- m:::. i.A:.::r ;. _:.:m :nis. wim re- 
long, TiT-i:z_ Zi~ ii: : :Zr Holv -im: 



GBXEcnasa to evfant za^ti?:^: 
iHayiog Iffld a good feon i ~ n : r :iir i riiir i: ni^j 

be nefl bii^y to ansm^ & z-^ : : ns ir^ - ..in: it. 

Only r^oanbcT that it is a very rusy ^iiizr :: r.i-T : : r> 

tioi^ and ask hard qaesAc—s, in rrr ..r : _ : n^- - - 

:r:nr ; : tKe BiMe. 

{I'j Ji UnrA expre^hj commanded. TMs is ir-if, ^ zir 

*JnafcfiirflnsrejL^:i -T r-i^f :: :i;:nT nrii^.iijr:: :: :i-:^f 
^daDazenolintheC :/^ i i ianion, art. 119), faeeao^ ^r 

hxveno asEiinmoec: -iir_^ ._:_::- n rr-iirii^ This is in fiill aigre^ 
n—T —ith the leadi^; i :::-:-= : :iiT EeSraiatian on the sob- 
-tI r^iSTsavAai; .—7 '.'~- :i— i-^:: ;: ^<gri«n pi rp nfa m^ lie 



HEIDELBERG CATECHISM. 161 

doctrines rest not on a distinct passage, but rather on the 
very nature of things. For example, female communion ; 
keeping the first day of the week holy ; besides many of 
our Church customs. So infant baptism is not expressly 
commanded ; but none the less scriptural is it on this ac- 
count. It rests in the broad, catholic spirit of Christianity ; 
and many passages plainly teach the doctrine, though none 
mentions the baptism of children in just so many words. 

(2) Tlie child does not understand it, and how can he 
receive any benefit from it ? Did the Jewish child under- 
stand circumcision ? Did those in Mark 10 : 14 ? Does 
a child understand the will which makes him heir ? Yet 
in every case there is benefit. As the child without either 
will or understanding came under the power of sin through 
the first Adam, so may he likewise unconsciously come 
under the grace of Christ. 

(3) The child cannot meet the conditions of baptism, 
namely, repentance and faith. 

This is the great objection of Baptists. But if the child 
has not active repentance and faith, he also is not impeni- 
tent and unbelieving. There is no opposition, and the Holy 
Ghost can work. But faith is at hand, in the parents, who 
act for the child until he can act for himself. The condi- 
tions of circumcision were just the same ; yet not the child, 
but the parents, met them. So in Matt. 8 : 5-13 ; Mark 7 : 
25-30 ; 9 : 17-27. 

(4) You should not hind the child with vows. Why not let 
him grow up and choose for himself? 

As the parent acts for the child in all temporal things, 

not wronging him but meeting his wants, so must he care 

for the child's soul. This he does by a divine right (Gen. 

18 : 19 : Deut. 6:7; Prov. 22 : 6 ; John 21 : 15; Eph. 6 : 

.4), based upon the common-sense principle that the parent 

11 



162 NOTES ON THE 

understands better than tlie child possibly can what is 
needful for him ; and the child is bound by what the 
parent has done. What has he done ? Brought the child 
into the covenant of grace, and pledged him to keep God's 
law. How was this a wrong ? This the Jew was com- 
manded to do (Deut. 29: 10-13), and this he did, not only 
in circumcision but also in many special vows (Ex. 24 : 7 ; 1 
Sam. 1 : 28). So the Christian parent, in the name of the 
child, takes the baptismal vows, pledging the child to 
these things ; and now God holds the child accountable for 
these vows. To say that he is not bound by them because 
they are not his own act, is like saying that he is not 
bound by the common laws of life because he had no voice 
in his birth into the world. 

(5) So many baptized children grow up wicked. But this 
is not God's fault. If it were an argument against infant 
baptism, it would hold also against adult baptism, indeed 
against the Lord's Supper too, because many adults fall 
from steadfastness. 

Notice, that all these objections, except the first, would 
have held equally against circumcision 1 



THE MODE OF BAPTISM. 

The Catechism says nothing about the mode, in regard 
to either Sacrament. Judaism had a detailed ceremonial 
law, fixing the time, place and manner of every service ; 
but Christianity is not thus rigid and formal but free. 
Christ appointed Sacraments, not legal ceremonies ; and we 
need careless about the form than its gracious contents. 
And yet it is a notorious fact that those who make so 
much account of the mode, make little account of the sub- 
stance of the Sacirament. 



HEIDELBEBG CATECHISM. 163 

The two most common modes are sprinkling and im- 
mersing. It is not needful here to discuss their merits at 
length. As water does not touch the soul, it matters little 
about its quantity. Without a doubt both are valid bap- 
tism, and both were practised in the early age of the 
Church. The free spirit of Christianity abhors the nar- 
rowness which lays all stress on ceremonials. 

Sprinkling, however, is more significant than immersion, 
because it corresponds with the " blood of sprinkling," so 
common in the Jewish Church. Ex. 29 : 21 ; Lev. 14: 7 ; 
16:18,19; Num. 19 : 18, 19 ; Heb. 9 : 13 ; 10: 22; 12: 
24 ; 1 Pet. 1 : 2. 

Sprinkling is also much more suitable and convenient 
than immersion ; for example, in eastern deserts, in the icy 
north, in prisons, in the sick room, and in the case of deli- 
cate persons. 



TWENTY-EIGHTH LORD'S DAY. 



OF THE HOLY SUPPER OF OUR LORD JESUS CHRIST. 

Question 75. How art thou admonished and assured in the 
Lord's Supper, that thou art a partaker of that one f^crifice of 
Christ accomplished on the cross-, and of all His benefits ? 

Ansiver. Thus, that Christ has commanded me, and all believers, 
to eat of this broken bread, and to drink of this cup, in remem- 
brance of Him ; adding these promises, first, that His body was of- 
fered and broken on the cross for me, and His blood ghed for me, 
as certainly as I see with my eyes the bread of the Lord broken for 
me, and the cup communicated to me: and further, that He feeds 
and nourishes my soul to everlasting life, with His crucified body 
and shed blood, as assuredly as I receive from the hands of the 
minister and taste with my mouth the bread and cup of the Lord, 
as certain signs of the body and blood of Christ, 



1^ ^■OTES Oif THE 

Having a correct view of the natore of a Sacrament, as 
a divinely appointed sign and seal of an invidble grace ; 
and having a clear understanding of what Holv Baptism 
is, as an admission into the Christian Church ; — is much 
toward understanding the Lord's Supper. 

During the Beformadon four theories were held in re- 
gard to the Lord's Supper : — liie E: .:.. idy or transub- 
stantiation theorv, that the bread and wine bv consecra- 
tion cease to be bread and wine, and are changed into the 
real body and blood of Christ ; the Lutheran, or consub- 
stantiation theory, that the elonents are not changed, but 
that " in, wil^ and under " these are the real flesh and 
blood of Christ locally pres^it, and that both the natural 
and the spiritual are received by every communicant, but 
with bene&t only where there is &ith ; the rationalidic, or 
symbolical theory, that in liie Lord's Supper are pressit 
only bread and wine, as the bare sigus of something out- 
ade of Ihe Sacramoit : ::ie F:-r: :ed or Calvinisdc theory, 
tLai the elemaits r^nain imchanged, and vet that the 
body and blood of Christ are really present, n:: .: ::-lly 
and camallv but spiritually, by the Holy Ghost, and 
therefore are received only by tiie worthy communicant. 

Iz tll0 Lcr£'s SirT'Sr, By this name Paul calls it (1 
Cor. 11 : - . It.:. :ss? instinited by our Lord, and first 
obserred a.: z:r:i:. It is called also the Lord's table (1 
Cor. 10: 21 . :i.c Communion (1 Cor. 10: 16), and the 
Eucharist, fr:>m a Greek word which means to give 
thanks. AiziCIliS-S^d 2^£ lS;'.:.r^£, signified and sealed. 
Question To is a.ii :-: iirii::: with 69. and both of 
them :;'-':^ t'lir Irzzi:::^ iz t :'. H"> Baptism signi- 
fies and seals our birth ii.:; : ir Laurch ; the Lord's Sup- 
per, our f: 1 3 :: i ation in all the benefits of Christ. 
Partaker. Li H .r Baptism the child is passive, and so 



HEIDELBEEG CATECHISM. 165 

Question 69 asks how its real advantage is assured to 
him ; but in the Lord's Supper the child is active, " a par- 
taker," and the Question corresponds with this fact. QxiQ 
Sacriiics, over against the many Jewish sacrifices, and es- 
pecially as opposed to the repeated " unbloody " sacrifice 
of the Roman Catholic Church. All HlS benefits. The 
baptized child has real and great benefit in his baptism, 
but when he with faith comes in full membership to the 
Lord's Supper he is assured of all the benefits of Christ. 

Christ has commanded. So the Lord's Supper is not a 
matter of choice with the believer. Believers. Not in- 
fants, as the Greek Catholics teach, contrary to 1 Cor. 1 1 : 
28. True faith must be at hand. To eat • • • to drink. 
So the Hebrews did in the Passover (Ex. 12:8; Matt. 26 : 
27). This eating and drinking show that the Lord's Sup- 
per is more than a mere memorial of a historical fact (as 
Christmas commemorates His birth). " AVe have to do 
here, not with outward signs only, but with the heavenly 
realities themselves which these signs represent." Bread 
. . . cup. Melchizedek gave Abraham bread and wine 
(Gen. 14 : 18). These were used in the Passover. There- 
fore we now use, not the wafer, not unleavened bread (a 
ceremonial representation of hasting out of Egypt), not 
the flesh of an animal, for the sacrifice cannot be repeated, 
— but common bread as the symbol of life and strength ; 
and wine, not some cheap drug, that looks like wine, not 
wine and water mixed, as the early Church did in com- 
memoration of John 19 : 34, but the pure juice of the 
grape. AH believers shall thus eat and drink. By 
what right, then does the Koman Catholic Church with- 
hold the cup from the people ? In remembrance of Him. 

Not a repetition of His sacrifice, but a blessed memorial 

of it. Adding these promises. Without these two pro- 



166 NOTES ON THE 

mises, the bread and wine would be bare natural ele- 
ments. Christ has thus joined the gracious benefit with 
the sacramental transaction, corresponding with the de- 
finition, " by the use thereof" (Ques. 66). 

1) His body was . • . "broken ... and His blood 

shed. The breaking of the bread represents the breaking 
of His body, not in the sense of mangled, torn to pieces, 
but by pain and anguish, and especially by the separation 
of body and soul on the cross. The pouring out of the 
wine represents the shedding of His blood, and consequent 
painful death. Wine having the color of blood, and being 
pressed from the grape by violence, indeed being called 
" the blood of grapes" (Gen. 49 : 11), beautifully symbol- 
izes the blood of Christ. As the Old Testament covenant 
was confirmed by the typical blood of bulls and goats 
(Heb. 9 : 13 ; Ex. 24 : 8), so the New Testament covenant 
was confirmed by the precious blood of Christ, as the true 
Lamb of God ; and His atoning blood is forcibly symbol- 
ized in the " blood of grapes." As certainly. This visi- 
ble, memorial transaction, is not more certain than the 
fact that He suffered and died for me. Bread of the Lord. 
Not common bread and wine, but these lifted out of natural 
relations and uses for the body, and now in the sacra- 
mental transaction standing in new and spiritual relations 
to the soul. 

2) He feeds and nourishes my soul. The benefit of 

His atonement is not merely signified, but given ; not to 
all men in general, but to the believer. Further. The 
Lord's Supper is more than a mere commemoration of 
His death. It is also a nourishing ordinance. It is not 
enough to see the bread broken, and the wine poured out ; 
these must be also received and tasted. " Take, eat . . . 
drink" (1 Cor. 11 : 24). Why? Because He has some- 



HEIDELBERG CATECHISM. 167 

thing for us, for faith, and this eating and drinking thus 
are not mere bodily acts, but the expression of faith. He. 
The Sacraments are God's act to man. Man only receives 
what God gives. Feeds. The transaction is not an empty 
sign, but has a gracious benefit. Nourishes. Feeding is 
the act of the moment, but nourishing is the power of this 
heavenly food in after time. M7 SOUl, renewed by the 
Holy Ghost and thus capable of such nourishment. If 
angels and the risen Saviour ate natural food (Gen. 18:8; 
Luke 24 : 43), why may not we eat supernatural bread ? 
Man has a twofold nature, physical and spiritual, and so 
stands related to earth and heaven. Hunger of soul is 
just as real as that of body, and must be met with 
real food (John 6 : 33, 51). The Catechism does not at- 
tempt to explain — what is beyond all explanation ! — the 
manner of Christ's presence in the Lord's Supper. He is 
present in His Church (Matt. 28 : 20), though we know 
not how. We are nourished by daily bread, though we 
understand not the mystery of vegetable growth. So with 
the manna of old (Ex. 16 : 15). As in a hundred things, 
relating to body and soul, so here, we have faith in the 
fact, though we understand not its mystery. " We walk 
by faith, not by sight." Terrible indeed is the attempt of 
some, to bring these high things down within the grasp of 
reason, refusing to see in them what the reason cannot 
grasp. To everlasting life. The new life in the believer 
must grow from weakness to maturity (Ques. 58), and to 
this growth the Lord's Supper ministers (John 6 : 54). 

With His cnicified body and shed blood. Not with 

visible, earthly bread, but with that which it signifies 
(John 6: 33). As assuredly. These two things must 
never be separated,* the memorial and the nourishing, the 

* These two, the sign and the thing signified, are joined in the 



168 NOTES OX THE 

visible and the iuTisible side of the Lord's Supper. The 
sacramental transaction sets before us the infinite love and 
awful sufferings of the holy Saviour, and so excites peni- 
tence, faith and love in us ; but it does also much more, 
namely, it "admonishes and assures" us, signifies and 
seals the fact, that we are partakers of Christ and of all 
BQ.3 benefits. 

Some see in the Lord's Supper only a memorial of the 
death of Christ ; and think of it as our act to God, com- 
memorating His great love. A Sacrament, however, is not 
our act of worship, but God's act of grace to us. Besides, 
strictly taken, even the memorial side of the Lord's Sup- 
per, the breaking of the bread and the pouring out of the 
wine, is not our act but His, done not by each believer for 
himself, but done by Christ's minister, symbolically re- 
peating before our eyes His atoniag death, and thus pre- 
paring us penitently to receive His grace. 

That the Lord's Supper is more than a memorial, that 
it is also a nourishing ordinance, is plain, says Sadler, 
because : 1) Christianity is not a dispensation of types 
and shadows, but of substance and fulfilment. 2) If He 
had intended simply to typify His sufferings and death, 
then the old paschal lamb retained and slain before the 
congregation, a real shedding of blood, with suffering and 
death, would have been far more significant than the 
breaking of bread, and the pouring out of wine. 3) Paul 
says there is a body to be discerned (1 Cor. 11 : 29), and 
something to be communicated (1 Cor. 10 : 16). 4) Hence 
also it is called a " Supper," not a common meal for the 

Sacrament . . . b v a sacramental union. . . . From this it appears 
that these things in their lawful use are always exhibited and re- 
ceived conjointlj, but not without fsdth..^Ur sinus on the Lord's 
Supper. 



HEIDELBEEG CATECHISM. 169 

body, not a social feast (1 Cor. 11 : 22), but a meal for the 
soul, wliicli needs and receives nourishment as really as 
the body (John 6 : 48-58). Common bread, consecrated, 
is lifted out of common use, having now a relation to the 
soul, being the symbol and vehicle, so to speak, of true 
spiritual bread, which is to nourish the new man in us. 
This is the force of " assuredly." As I rsceiVS • • • and 
taste. The breaking and the pouring, by God's minister, 
are signs for our eyes ; but the touch and taste are seals, 
nearer assurances for our souls. Csitaill. Not empty but 
real, not doubtful but sure. Signs. Not the real body 
and blood of Christ, as the Romanist says, but only signs 
of this gracious fact. 



Question 76. What is it then to eat the crucified body, and drink 
the shed blood of Christ ? 

Anstver. It is not only to embrace with a believing heart, all the 
sufferings and death of Christ, and thereby to obtain the pardon of 
sin and life eternal ; but also, besides that, to become more and 
more united to His sacred body, by the Holy Ghost, who dwells 
both in Christ and in us ; so that we, although Christ is in heaven, 
and we on earth, are, notwithstanding, '' flesh of His flesh and bone 
of His bone ;" and that we live and are governed for ever by one 
Spirit, as members of the same body are by one soul. 

To eat • • • and drink. This is Christ's own expres- 
sion (John 6 : 54-56). It means two things : — 

1) To embrace . . -the sufferings and death of 

Christ. The Lord's Supper, as a sign, sets before our 
eyes the one perfect sacrifice of Christ. This we by faith 
make our own, and thereby obtain, negatively, the pardon 
of sin, and, positively, life eternal. 

2) To become more and more united to His sacred 

tody. The words " not only . . . but also besides that" 



170 NOTES ON THE 

have great force. We by faith do somethmg, but also the 
Holy Ghost does somethiDg. " To eat . . . and drink," 
not merely represents our active faith in Christ, and 
through this the enjoyment of His grace ; but also it in- 
cludes the activity of the Holy Ghost carrying forward 
our sanctification. BajDtism is the sacrament of the new 
bii'th, and so administered only once ; the Lord's Supper 
is for the nourishing of our new spii'itual life, and ad- 
ministered often. " More and more united" expresses our 
gradual growth in grace from babes in Christ to full 
stature. "His sacred body" means the true glorified 
body of Christ at the right hand of the Father. This 
eucharistic benefit is not magical, not even natural, but 
truly supernatural, namely " by the Holy Ghost." Our 
union with Christ, then, through the Lord's Supper, is so 
close (Eph. 5 : 30) and real, that though separated we are 
yet livingly one. " Christ is in heaven" refers to the old 
"Ubiquity" controversy (Ques. 47, 48), and declares that 
in the Lord's Supper we receive Him and His benefits not 
by a local presence, but by the Holy Ghost (Ques. 53). 
By Him we live in CTirist, and by Him are governed. 
Thus the Lord's Supper stands closely related to our blessed 
resurrection (John 6 : 54), which has its beginning in our 
baptism, is carried forward by the Holy Ghost through 
our whole earthly life, the Lord's Supper being the spe- 
cial means to this end, and is complete only when the 
whole mystical body of Christ, the Church, is ready for 
full glorification. 

This is the meaning of the beautiful benediction, which 
dismisses the communicants : " May the holy Communion 
of the body and blood of our Lord and Saviour Jesus 
Christ keep and presei-ve you each one, in body, soul and 
spirit, unto everlasting life. Amen." 



HEIDELBERG CATECHISM. 171 

Hence the Lord's Supper is so rich in comfort, and de- 
sired especially in sickness and death. It is not our act to 
God, but His to us, assuring us of His grace. 

" I would like to be sure that my sins are pardoned," 
said a dying girl to her pastor. 

*' You have had that assurance," said he, " in the Lord's 
Supper. It ' testifies to us that we have a full pardon of 
all sin.' "—(See Ques. 80). 

Therefore, also, the neglect* of the Lord's Supper is 
not a mere omission of duty, but the loss of all that Christ 
signifies and seals in it. To refuse daily bread is not only 
disobedience but a weakening. 

Only as we see in the Lord's Supper not merely a visi- 
ble memorial of Christ, but also by faith invisible nour- 
ishment for our souls — and here, as in the case of baptism, 
it matters little by what name we call this benefit ; whe- 
ther grace, blessing, heavenly bread, true body and blood, 
or pardon of sin and life eternal ; but holding fast to the 
fact that something is at hand for the believer — only so 
can we understand the solemn stress laid upon the use of 
the Lord's Supper (John 6 : 53), and upon the special fit- 
ness required for such use (1 Cor. 11 : 28). 



Question 77. Where has Christ promised, that He will as cer- 
tainly feed and nourish believers with His body and blood, as they 
eat of this broken bread, and drink of this cup ? 

* What a sad record some Christians make for themselves by 
absence from the Lord's table ! An old elder, who died a few 
years ago, did not miss one Communion in forty-five years ; and 
another, still living in Western Pennsylvania, who was confirmed 
in 1817, has not in all these sixty years missed one Communion. 
What a comfort to themselves, and what an example to others I 



172 NOTES ON THE 

Answer. In the institution of the Supper, which is thus ex- 
pressed : '' The Lord Jesus, in the same night in which He was be- 
trayed, took bread, and when He had given thanks, He brake it, 
and said, take, eat ; this is My body which is broken for you ; this 
do in remembrance of Me : After the same manner, also, he took 
the cup, when He had supped, saying, this cup is the new testa- 
ment in My blood : this- do ye as often as ye drink it, in remem- 
brance of Me. For as often as ye eat this bread and drink this 
cup, ye do show the Lord's death until He come." 

This promise is repeated by the holy Apostle Paul, where he 
says : ** The cup of blessing, which we bless, is it not the commu- 
nion of the blood of Christ ? The bread which we break, is it not 
the communion of the body of Christ ? For we, being many, are 
one, bread and one body, because we are all partakers of that one 
bread" (1 Cor. 10: 16, 17). 

The Question itself gives the substance of Answer 75. 
Compare the two. 

In the institlltion. Four accounts of this are given, 
namely, Matt. 26 : 26-29 ; Mark 14 : 22-25 ; Luke 22 : 19, 
20; 1 Cor. 11 : 23-26. Compare and study their likeness 
and difference. The Catechism quotes Paul's account, 
which is very full and sets forth the Lord's Supper both 
as a memorial and as a nourishing ordinance. In the 

same night ...... "betrayed. He and His disciples 

had just celebrated the Jewish Passover, in which bread 
and wine were used, which now, however, were to be used 
in a new and better feast. The bread should be the sign 
and seal of His true body, as the bread of our souls ; the 
wine should be the sign and seal of His precious blood, 
shed for our redemption ; and both these should be re- 
ceived by the believer as the sign and seal of the commu- 
nion or communication of His true body and blood (1 Cor. 

10: 16). Given thanks cup of blessing. 

These words express the act of consecration, setting apart 



HEIDELBERG CATECHISM. 173 

the natural elements to a supernatural use. Brake it. 
The Komau Catholic Church and a few Protestants use 
the wafer, and so the bread is not broken. The Clip, was 
wine that remained after the paschal feast. Supped. Not 
in the sense of " sipped," but as we say breakfasted, dined, 

so here, supped. The new testament in my blood. The 

fulfilment of what was only typified by the blood of the 
old covenant (Ex. 24 : 8 ; Heb. 9 : 14). 



TWENTY-NINTH liORD'S BAY. 



Question 78. Do then the bread and wine become the very body 
and blood of Christ ? 

Answer. Not at all ; but as the water in baptism is not changed 
into the blood of Christ, neither is the washing away of sin itself, 
being only the sign and confirmation thereof appointed of God : so 
the bread of the Lord's Supper is not changed into the very body 
of Christ, though, agreeably to the nature and properties of sacra- 
ments, it is called the body of Christ Jesus. 

Bread and wine become, etc. Who says they do ? The 

Eoman Catholic, who makes the sign and the thing signi- 
fied identical. This error is met with the emphatic denial : 
Not at all. An illustration is taken from Holy Baptism. 
Baptismal water is not the blood of Christ, but only the 
sign and seal of a real cleansing by His blood. So eucha- 
ristic bread remains bread, and thus continues to be a true 
sign. Three times after consecration, Paul calls it bread 
(1 Cor. 11 : 26-28). Jesus blessed the bread, set it apart 
to a sacred use, but without changing its nature ; as God 
blessed the Sabbath^ not changing its light and length, but 



174 NOTES ON THE 

merely its use. Men are prone to ixm to extremes. The 
rationalist says the Lord's Supper is all sign and no grace ; 
the Komanist says it is all grace and no ^gn. See also 
how extreme meet: the Komanist ignoares the sign and 
magnifi^ the grace of the Sacramait; and the Quaker 
does the same thing, though from an oppDsite stand-point ! 
TlB 1^:1:5 ..... of S*crazian:s, as given in their def- 
inition v^Ques, 60 , — ^namelj, invisible grace joined to visi- 
hle elements, "'the snpematiiral under the ^htdi of the 
naturaL" For "propertira" the Triglott has "usage.'* 
Accordinglv the bread is called the " body " of Christ."* 



Qn^ioik 79. Wav kfieQ doch Ckrisi; call the bread His hody, 
and die cap Hi^ blood, or the new covaiant in His blood ; zjid 
PanI the "' comnLnnioa of the body and Uood of Quist?' 

AMsmer. Christ speaks thos not without great reason, nam^j, 
not odIj thereby to teach us, that as bread and wine axppoit this 
tonpoial li^ so His omcified bodj and died Uood axe the trae 
meat and dnnk whezdbjr our soida are &d to eteinal life; but mare 
&ppeasHj hy these Yisahie signs and pledges to assure n^ that we 
are is r riJIv pailakeis of His troebodj and blood (bj the opezatioa 
of the Holv Gliost) , as we receive by die moiidis of onr bodies these 
hioijr signs in zemembnmee of Him; and that all His atflJeTTPig^ 
and obedienoe are as oatainfy ours, as if we had in oar own per- 
sons soused and made satisSiGtian £>r our sins to God. 

Wby &S& ? That is, if the elements remain unchanged, 
why do both Christ and Paul call them the body and 
blood of Christ? IS^otice how fidly this qn^tion and 
answer cafrespond both in form and matter, with Ques- 
tion 73. 

* The £.;i_ -:^: ^-.-s that thoogiLit becomes the true bodf of 
Christ, it vet 1; :zi .:ii :cii:es like ^uthly bread, lest men idioiild 
recoil from this heavenfy food if it were not in earthl v form. 



HEIDELBERG CATECHISM. 175 

Hot without great cause. Here as in Question 73 the 
Catechism takes a clear stand against rationalism as in 
Question 78 it did against Romanism. If the bread and 
wine do not become the true body and blood of Christ, yet 
are they rightly called the body and blood of Christ, for 
two reasons : — 

1) To teach us. They are visible signs. As common 
bread and wine are food for the body, so Christ's true 
body and blood are food for the soul. Thus they point us 
from the natural and visible to the supernatural and in- 
visible. 

2) To assure us. They are also seals. They go far be- 
yond a sign. This is expressed in the words " not only 

.... but more especially." The Triglott says : " but 
much more." They assure us that we are partakers of 
what they signify. This benefit, however, is not by His 
local presence, as the Lutherans teach, nor in any magical 
way,* but by the wonderful working of the Holy Ghost. 

As reallj • • • • as we receive. The force of this was 

explained under Question 75. The invisible is as real 
and as certainly at hand as the visible. If the unworthy 
have condemnation (1 Cor. 11 ; 27, 29), then surely the 
worthy may expect a corresponding benefit. Thus, the 
Lord's Supper is what it is called in Question 75, the sign 
and seal of our continued receiving Christ and all His 

benefits. All His sufferings ... are as certainly ours. 

This is a strong answer. What Christ did becomes fully 
ours, by our partaking of Him, as truly and fully so as if 
we ourselves had done what He did for us, and of this He 
assures us in the Lord's Supper. 

* The Roman theory of the Sacraments is sometimes called the 
opus operatum theory, i. e. they have power within themselves to 
work, without regard to the fitness or willingness of the subject. 



176 NOTES ON THE 

Bemark. As in regard to Holy Eapdsm, so ako tere, 
tiie Catechism says i: ::!ii:ir aboat the maimer * of receiv- 
ing the Sacranirii:. We rtceiTe it not as it was first ad- 
ministered: at ixig^i; on Thursdaj-; in a priTate house; 
in an npper room : witL iml eavened bread ; reclining ; and 
only males presri.:. llT:_:>dists, Episcopalians and Ro- 
man Catholics receive it kneeling ; Presbytaiaiis, sittiiig ^ 
(^so does tiiie P li :: R(Hne), and the Befonned Etanim^. 
Posture of body is less important Itbsn. a humble and 
adoring £iith in the grac: i? zivstery. 

If or does the C i:^:hism say, because fte Scziptures do 
not say,!:— f:rz :-1t Lord's Sapper shaU be received- 
In the Apostolic Church it was daily (Acts 2 : 48} ; for 
three hundred jeaos af^fr~7r^ T~rry Ijord's Day, and 
flierefore Chrysostom eslls ^ii^ ; rl:e day of bread." 
CalTin calls the cnstom : St_ " rj. ^iziiiniog, an inven- 
tion of ^ederil for il_r i.: :: s; 1-. uzi insists on the 
cdehraticm of the Lord's >ui:r: -t--.~ L:r^ s I'i". 



tseetiztb: hoed's dat. 



hi: z^f' i: i^- i: ^.-5 zr-: Zt :: i. ._ir:z 13— 26\. cz: : f =atiiie 

is true of Christ izi Hii i. ;: r- 7 _- -t i: z:: f ."i^zg 
(Ei.12: U)hatr :-— - i : I iz- 1 ki :i l" zi 
Bacred soi^ (Matl. 2 : 

fit is said flia: sir izr -^ - : : -^ 7 zr Ari i- ~'~i ni^ie 
80 little <^ Ghrisfs ::_-::- ... :_ j -;ili. z:: iZ-Z- TroreHim 
hot ait in oompanv -i 1 I£:_i. 



HEIDELBERG CATECHISM. 177 

Answer. The Lord's Supper testifies to us, that we have a full 
pardon of all sin by the only sacrifice of Jesus Christ which He 
Himself has once accomplished on the cross ; and that we by the 
Holy Ghost are ingrafted into Christ, who, according to His hu- 
man nature, is now not on earth, but in heaven, at the right hand 
of God His Father, and will there be worshiped by us : — but the 
mass teacheth that the living and the dead have not the pardon of 
sins, through the sufierings of Christ, unless Christ is also daily 
ofiered for them by the priests ; and further, that Christ is bodily 
under the form of bread and wine, and therefore is to be worshiped 
in them ; so that the mass, at bottom, is nothing less than a denial 
of the one sacrifice and sufierings of Jesus Christ, and an ac- 
cursed idolatry. 

What Protestants call the Lord's Supper, Eoman Ca- 
tholics call "the Mass." What is the difference? The 
answer gives first the Protestant doctrine^ and then the 
Roman view. 

1. The Protestant Doctrine. The Lord's Supper assures 
us, negatively, of the full pardon of all sin, and positively, 
of our ingrafting into Christ, — a beautiful summing up of 
the doctrine as detailed in Questions 75-79. 

The two great points are these: (1.) The sacrifice of 
Christ on the cross, as the ground of our pardon, was of 
infinite and therefore of everlasting value needing no re- 
petition (Heb. 9: 12,26, 28; 10: 10-14). Indeed, as 
Christ was born but once, so He could die but once. This 
one sacrifice is made very prominent throughout the Cate- 
chism (Question 1, 81, 34, 37, 40, 44, 56, 60, ^Q, 67, 69, 
70, 75, 77, 80). (2.) Christ is in heaven, and there receives 
our worship (Heb. 10 : 12). The Triglott says, " Who 
with His true body is now in heaven." " True body " 
stands opposed to His sacramental body in the Lord's 
Supper. 

2. The Roman view. The Mass teaches (1) that the 

12 



178 NOTES ON THE 

sacrifice of Christ needs to be daily repeated on the altar ; 
(2) that as by consecration* the bread and wine become 
the true body and blood of Christ, He is thus personally 
and bodily present on the altar, and is to be there wor- 
shiped. 

Thus the mass virtually denies Christ's atonement ; and 
since adoration of the host is worship addressed to mere 
bread and wine, the mass is an idolatry, the worship of a 
creature. 

Othar differences are these : the mass avails for the 
dead as well as the living ; it is often celebrated only by 
the priest, that is, without other communicants ; not bread 
but the wafer is used ; and the cup is withheld from the 
people.f 

Remarks. Question 80 is peculiar, and has an interest- 
ing- history. Its great severity, calling the mass " an ac- 
cursed idolatry," is very different from the mild tone of 
the whole Catechism besides. This noble Catechism was 
written in the interest of peace and union, and throughout 
breathes a loving spirit, opposing error only by plain 
statements of truth. Question 80 is the only exception ; 
and this was not in the first edition, as it came from the 

*) This consecration is called " the unbloodj sacrifice, " to dis- 
tinguish it from the bloody sacrifice on the cross. The bread and 
wine, says the Catholic, ceasing to be bread and wine, are changed 
into the very substance of the body and blood of Christ, '*' together 
with His soul and divinity." Eeferring to this, a devoted Catholic 
said to a Protestant, ''The priest can carry God in his pocket!" 
From this the doctrine is called " transubstantiation." 

t The Roman Catholic Church difiers widely from Protestantism 
also in many other things. It holds to seven Sacraments, purga- 
tory, saint-worship, relic and image worship, papal government;, 
celibacy of the clergy, auricular confession, worship in Latin, and 
scores of holy days. 



HEIDELBERG CATECHISM. 179 

pen of Ursinus and Olevianus. Indeed only a part was 
in the second edition. The hard saying, *' So that the 

mass is an accursed idolatry," Avas added only 

in the third edition, by Elector Frederick III. himself. 
The Roman Catholic Council of Trent had just closed its 
long and noted sessions, with bitter anathemas upon the 
whole Protestant movement ; and Frederick, with angry 
haste, added, first the doctrinal part of the answer, and 
afterward, as the full news reached him from Trent, the 
closing clause. Ouly this closing clause is objectionable, 
and this only because it betrays too much feeling for an 
official and confessional document. 



FITNESS FOR RECEIVING THE LORD's SUPPER. 

Qmstion 81. For whom is the Lord's Supper instituted ? 

Answer. For those who are truly sorrowful for their sins, and yet 
trust that these are forgiven them for the sake of Christ ; and that 
their remaining infirmities are covered by His passion and death ; 
and who also earnestly desire to have their faith more and more 
strengthened, and their lives more holy ; but hypocrites, and such 
as turn not to God with sincere hearts, eat and drink judgment to 
themselves. 

Question 82. Are they also to be admitted to this supper, who, by 
confession and life, declare themselves infidels and ungodly ? 

Ansicer. No ; for by this the covenant of God would be profaned, 
and His wrath kindled against the whole congregation ; therefore it 
is the duty of the Christian Church according to the appointment 
of Christ and His apostles, to exclude such persons by the keys of 
the kingdom of heaven, until they show amendment of life. 

Tor whom ? This Question is peculiarly interesting, 
and of the most serious importance, especially to catechu- 
mens, not only that the unworthy may be warned, but also 



180 ' XOTES OX THE 

that the humble worthy may not fail, through too c-evere 
judgment of themselves, to come. 

"What fitness is required ? The Triglott asks : " Who are to 
come unto the table of the Lord ?' 

1) Those wllO are tnsly 5Crn}wM. The Catechism 
does not mention baptism as a qualideation,'*' but implies 
it, for it speaks to baptized childi"en. Indeed it is very 
significant that no such question about fitness is asked in 
regard to Holy Baptism, since baptism is lor chiidreiL 
The Catechism says nothing about the baptism of adults. 

To administer the Lords Supper to those who are un- 
baprized — as is so often done by men of loose thec»logieal 
notions, though perhaps known to fame — is unscriptural 
and unreasonable, like much else in their whole theory and 
practice. To ignore a Sacrament, to set aside a divine ap- 
p ::i:ment, is terrible. 

P:r •■truly sorrowful" the Triglott says, '" displeased 
with themselves." The Lord's Supper is nc-t for the sinless, 
else none could come. Xor is it for those who are indif- 
ferent about their sins, and who so eat and drink unworthi- 
ly (1 Cor. 11 : 27-29) ; but for those who are truly peni- 
tent, and who show this penitence by turning &om sin to 
holiness. TlTlSt that '.':13^9 3.79 ::rrl"S2. Forgiveness is 
one of the benefits of ir.r L:rd's Supper 'Ques. 80), and 
this the believer has a right to expect : but all for ths 
Saks of Chllst- His atoning merits are the ground of 
hope ; and faith is sore that His merits cover not only our 
actual sins, but also the root from which they spring, 
namely, otir rszisl^ill- lnSinitiss, the old man, the 

* Justin Martyr savs, ^ This food is called by us the Eudiaiist ; of 
which it is not lawfdl for any to partake but such as belieye . . . 
. . and have been baptized." 



HEIDELBERG CATECHISM. 181 

flesh (Ques. 7), and so are able to meet our wants in all 
time to come. 

2) Who also earnestly desire .... holy. This is 

the beautiful, positive side, a desire for stronger faith and 
holier life. Realizing this is the work of years, and to 
this end the holy Eucharist was instituted (Ques. 76) ; but 
this earnest desire is an essential part of our fitness for the 
Lord's Supper. Indeed our best fitness is not a single, 
sudden, occasional and special repentance and resolution, 
but daily faithfulness (Micah 6: 8).* 

Hypocrites, those who pretend to be what they are not. 
For them the Lord's Supper will be a curse instead of a 
blessing (1 Cor. 11 : 29), a savor of death unto death. 
Hypocrisy is hateful even to man ; much more so to the 
infinitely holy God.f 

Infidels and ungodly. Hypocrites are secretly ungodly. 
Question 82 speaks of those openl}'- so, either in doctrine 
or life. Uo. These also are not to be admitted to the 
Lord's Supper (Matt. 7 : 6 ; 1 Cor. 10 : 21), but sTiut out. 
Covenant is the Christian Church, which is the embodi- 
ment of God's will and plan of grace. The Lord's Sup- 
per itself is a covenant (Luke 22 : 20), or at least the seal 
of the great covenant. Hence this must not be profaned. 
It is one of the holy things of God, and must not be 
treated as a low, common, empty and natural transaction. 

* This shows the fally and unscriptiiralness of " infant " com- 
munion, practiced in some ages of the Church (and by the Greek 
Church now). How can the child either examine himself or dis- 
cern the Lord's body (1 Cor. 11 : 28) ? The child needed circum- 
cision early, but the passover only at thirteen. 

t Two errors are committed by two opposite classes : one receives 
the Lord's Supper, but lives an ungodly life ; the ether professes to 
live a godly life, but rejects the Lord's Supper. 



182 NOTES Oy THE 

Hence our Constitution requires ministers and elders care- 
fully to guard the Lord's Supper against the approach of 
those openly unworthy t^Art. 40, 49 >. Against the whole 
COn^egatlcn, for allowing such sacrilege. The duty • • . 
to ezCJade. "Duty" lea yes no room for choice, Christ 
appointed, and His Apostles used the keys of the Eing- 
d0221i What these are is explained in the next Lord's 
Day. Thus the Catechism by easy and natural steps, 
passes from the prophetical and priestly to the kingly 
office of the Church. 



THTRTT-FLRST LOED'S DAT. 



THZ KEYS OF THZ KTS'GDOir. 
Question S3, Whar are the key? of ihe kingdom of heaven ? 

An.?u:er. The preaching of the holv gospel, and Christian disci- 
pline, or the excommunicarion out of the Christian Church ; by 
these two, the kingdom of hearen is open to believers, and sliut 
against tmbelievers. 

Q'.i'^stion 84. Hovr is the kingdom of heaven opened and shut by 
the preaching of the holv gospel ? 

Anstcer. Thus : when, according to the command of Christ, it is 
declared and publicly testified to all and every believer, that when- 
ever they receive the promise of the Gospel by a true faith, all 
their sins are really forgiven them of God, for the sake of Christ's 
merits : and, on the contrary, when it is declared and testified to all 
unbelievers, and such as do not sincerely repent, that they stand 
exposed to the wrath of God and eternal condemnation, so long as 
thev are unconverted ; according to which testimony of the gospel 
God will jndge them, both in this and the life to come. 



HEIDELBERG CATECHISM. 183 

Question 85. How is the kingdom of heaven shut and opened by 
Christian discipline ? 

Answer. Thus : when, according to the command of Christ, those 
who, under ihe name of Christians, maintain doctrines or practices 
inconsistent therewith, will not, after having been often brotherly- 
admonished, renounce their errors and wicked course of life, are 
complained of to the Church, or to those who are thereunto ap- 
pointed by the Church ; and if they despise their admonition, are, 
by them, forbid the use of the sacraments ; whereby they are ex- 
cluded from the Christian Church, and by God Himself from the 
kingdom of Christ ; and when they promise and show real amend- 
ment, are again received as members of Christ and His Church. 

No man stands alone ; but in tlie family and in the 
State he is under authority, to which he must yield either 
an active or a passive obedience. So here. 

The Christian Church is a Kingdom, spiritual but real. 
Christ is King. Christians are citizens. Its laws are 
from God. Its rules and customs grow out of Scripture 
teaching and the wants of men at particular times. The 
most solemn acts of the Church are these two : receiving 
men into this divine Kingdom ; and casting men out. 
This is done by the keys of the Kingdom. 

What are the keys ? The Triglott asks, " What is the 
office of the keys ?" The Preaching of the Holy Gospel, 
and Christian Discipline. These two acts are called, the 
one, opening and shutting, the other, shutting and opening, 
the kingdom of heaven. 

How . • . opened and shut ? Question 84 relates in 
part to those out of the Church under the preaching of the 
Gospel. They stand outside, unclean, diseased and hungry. 
The Gospel calls them in, saying, " Here is water, balm 
and bread " for the penitent and believing, — thus opening 
the door of mercy and grace ; but it adds the warning that 
without repentance and faith they must stand outside, ex- 



184 NOTES ON THE 

posed to tlie wrath of God, — thus shutting the door. To 
reject the Gospel is to dishonor the Holy Trinity. Ques- 
tion 84 relates also to those in the Church, children and 
parents. To them this challenge of the Gospel comes, not 
only in the preached Word, but also in the sacramental acts 
of the Church. According to this testimony God ^vill judge 
men, both in this life and the life to come ; and many 
people at death will be astonished when made to see how 
many calls they have refused, and what grace they have 
resisted. 

How . . . shut and opened ? Question 85 relates to 
those in the Church, and speaks of Christian Discipline,"^ 
which is the reverse process, namely, shutting and open- 
ing the door of the Church. This, like the other key, 
rests upon the command of Christ (Matt. 18 : 15-18). 

What is Christian Discipline? The Constitution de- 
fines it (Art. 85) : " The exercise of the authority, and the 
application of that system of laws, which the Lord Jesus 
Christ has established in His Church, with a view of pre- 
serving its purity and honor, either through the amend- 
ment or exclusion of unworthy members and ministers." 

In other words, when members of the Church are guilty 
of gross sins (profanity, drunkenness, adultery, falsehood, 
theft), or grossly neglect their duties, or hold false doc- 
trines, they must be admonished ; and if not made better, 
they must then be " forbid the use of the Sacraments, 
whereby they are excluded from the Christian Church, 
and by God Himself, from the kingdom of Christ." So 
the door is shut against them. 

The degrees of discipline are three : admonition, suspen- 
sion and excommunication, according to the nature, fre- 

■^ Here lies the fact of backsliding, its nature, causes, consequence 
and cure. 



HEIDELBERG CATECHISM. 185 

quency and circumstances of the offence. They are not 
given in detail in the Catechism, but in the Constitution. 

(1) Admonition. Here the person is privately called to 
account for his sin, earnestly warned, and if possible 
brought to a better mind. Perhaps he did not know he 
did wrong. This any Christian may do, but it is the spe- 
cial duty of Pastors and Elders. Great effort should be 
made at this point, instead of waiting till the individual is 
almost ruined. 

(2) Suspension. This is a more public act. It com- 
monly involves a formal trial (Constitution, Art. 97-100). 
The time of suspension is a probation, during which the 
person is still a member of the Church, but not in good 
standing. He is not allowed the Sacraments. Nor can he 
vote. 

(3) Excommunication. If he does not rightly use his 
probation ; if he does not show penitence and amendment ; 
if admonitions and suspension be lost upon him ; — then he 
shall be excommunicated* (Const. Art. 110). 

These three are our only forms of discipline. The Pro- 
testant Church knows nothing of fine or imprisonment 
(Const. Art. 24) ; but civil penalties are as nothing when 
compared with these higher and more dreadful spiritual 
penalties, — exclusion from the privileges of the Church. 

They are excluded . • . from the Kingdom of Christ. 

What is the force of discipline ? Does it really affect the 
indi\ddual before God ? Does it change his relation ? Or 
is it an empty form — a religious scarecrow ? May men 
snap their finger in the face of the Church and defy its 
authority, without hurt to their souls ? . In other words, if 

* The erasure of his name from the Church roll, for long con- 
tinued gross neglect of duty, is informal excommunication (Const. 
Art. 115). 



186 NOTES ON THE 

receiving men into the Church is a real and valid trans- 
action, is not also this casting them out equally real and 
valid ? The Catechism answers, " They are excluded . . . 
from the Kingdom of Christ." 

The expression, " Keys of the Kingdom of Heaven " is 
a figure, and scriptural too (Matt. 16: 19), but the 
figure of a corresponding truth, and denotes the real 
authority in the Church for receiving and for shutt-| 
ing out men. Discipline is a reality, because the Church 
is a reality. 

Its solemn force is seen in the fact that Church oflicers 
act for Christ, in His name, and by His authority (Matt. 
18: 18; Rom. 13: 1-7; 1 Cor. 5: 1-13; 2 Thess. 3: 6, 
11-15 ; see also 5th Commandment). In other words, 
Christian discipline must be far more than similar acts in 
human associations, because the Church is far more than 
these. It is simply the kingly ofiice of Christ in His 
Church (Luke 10 : 16). Therefore, though painful to both 
officers and people (often more so than to the individual), 
it dare not be neglected. The public good demands it, 
and the good of the offender demands it. 

Are again received. This brings us to consider the 
object of discipline. This is two-fold : — 

1.) To preserve the purity and honor of the Church. 
The health as well as the beauty of a tree, requires the 
pruning of dead and unfruitful branches. The health and 
good of the State require that evil doers be punished. 
So here. The Holy Church cannot wink at unholi- 
ness. As we dare not receive the wicked into it, so we 
dare not allow those that have become wicked to remain. 
The Church must show the world that she is not a par- 
taker in the sins of men. Of course the Church must bear 
with a degree of unholiness in her members ; but when 



HEIDELBERG CATECHISM. 187 

men live in wilful sin, the Church must cast off the re- 
proach, and maintain her honor and purity. 

2.) For the good of the individual. Discipline is not 
revenge, but wholesome correction, like the family rod and 
sword of the magistrate, leading to spiritual care and 
health. Cut off from the Father's table, men often come 
to true hunger. The individual is made to stand apart 
from God's people, that he may rightly see his sin, and 
truly repent. To him it is a means of grace (and there- 
fore the subject is treated in Part Second of the Catechism, 
which relates to the way of salvation), and will do him 
great good if he uses it aright.* And the Church expects 
this result. Then, " when they promise and show real 
amendment and are again received as members of Christ 
and His Church," — the door is opened unto them. 

The difficulties in the way of discipline are many, and 
often great. 1) It is a very painful and delicate duty in 
all its degrees. 2) A lack of moral courage in those who 
should report charges, and otherwise aid the cause of 
justice and righteousness. 3) The influence of relatives ! 
4) Proving charges is often difficult, because sins are 
covered ; done where good people do not go ; it is hard to 
get witnesses (many will circulate a rumor but not testify) ; 
the main witnesses often are not members. 5) The dan- 
ger of wronging men. The Church is the most merciful 
of all institutions, bearing much and long with men, ad- 
monishing often, slow to be severe, and hoping for abetter 
life until actually forced to exercise the power of the keys. 
6) It is hard to make men feel the force of discipline. In 

* But what if he should die during his discipline ? This question 
is for him to answer, and the Church has no responsibility in the 
case ! If he should die before it, or without it, would he be any 
better off? 



188 NOTES ON THE 

the divided state of the Cliurcli it is easy to go from one 
branch to another; and some denominations do not re- 
spect the discipline of others. In this way the true idea 
of authority in the Church is lost 
Closing remarks : 

1) See what necessity there is for understanding this 
subject, as given in die Catechism and Constitution of the 
Church. How significant tiiat these two are bound to- 
gether I Every member needs to study the sroverimient as 
well as the doctrine of his Church. 

2) The sacred duty of member? and officers to uphold 
the good name and holy character of the Church, — ^by a 
godly Hfe, by helping others (weak, wandering, endan- 
gered) so to live, and by early reporting those who wil- 
folly and grossly dishonor their vows (but the sad truth 
should always be spoken in love). 

3) How pain fill it is to explain this subject to catechu- 
mens! Tender, penitent, loving, sincere and zealous, — 
how can they appreciate it ! Is it not cruel to suggest 
even the possibility of their coming imder discipliue ? 

While we hope better things of you, you yet will always 
need just this knowledge, Xever allow yourself to come 
into danger of discipline ; but the human heart is very 
deceitful (1 Cor. 10 : 12), and you may faJL K so at 
once confess your sim 

4) The necessity of htimbly, penitently, sincerely and 
promptly yielding to discipline as from Grod- Why be 
angry, stubborn, indifferent, and so please Satan and lose 
your soul ? The Church can always do without the indi- 
vidual, but he cannot do without the Church. 

5) While the Church, in its mercy, gladly takes back 
the penitent, catechumens should well know that it is 
harder to sret into the Church a second time than the first. 



HEIDELBERG CATECHISM. 189 

Not only "will the Church demand more evidence of re- 
pentance and sincerity, and at best perhaps be in doubt ; 
but especially the natural heart rebels at this humiliation 
and confession; and the devil takes advantage of all this 
to hold you back. 

How much better to stand fast in the liberty of Christ ; 
to hold fast the profession of our faith without wavering ; 
to hold the beginning of our confidence steadfast unto the 
end! 



190 NOTES ON THE 



THE THIED PAET. 



OF THAXKPULXESS. 



THTRTY-SECO^^D I^ORD'S DAY. 



THE NECESSITY OF GOOD WORKS. 

Question 86. Since then we are delivered from our misery, merely 
of grace through Christ, >vithout any merit of ours, why must we 
still do good works? 

Answer. Because that Christ, having redeemed and delivered us 
by His blood, also renews us by His Holy Spirit, after His own 
image ; that so we may testify by the whole of our conduct, our 
gratitude to God for His blessings, and that He may be praised by 
us ; also, that every one may be assured in himself of his faith, by 
the fruits thereof; and that by our godly conversation others may 
be gained to Christ. 

Question 87. Cannot they then be saved, who, continuing in their 
wicked and ungrateful lives, are not converted to God ? 

^Ti^rer. By no means ; for the Holy Scripture declares that no 
unchaste person, idolater, adulterer, thief, covetous man, drunkard, 
slanderer, robber, or any such like, shall inherit the kingdom of 
God. 

Van der Kemp and other commentators on the Cate- 
chism make five subdivisions of Part Third : 1) The ne- 



HEIDELBERG CATECHISM. 191 

cessity of good works (Ques. 86, 87) ; 2) their ground or 
principle, namely conversion (Ques. 88-90) ; 3) their 
nature (Ques. 91) ; 4) their rule, the law of God (Ques. 
92-115) ; 5) the means of doing them, namely, prayer 
(Ques. 116-129). 

Delivered .... through Christ . . . good works ? 

In this question lie the three great divisions of the Cate- 
chism, — Misery, Deliverance, Thankfulness. Our misery 
is sin. Our deliverance is Jesus Christ. What, now, is 
our thankfulness ? 

As man could not know his misery, except taught of 
God ; and as man could not know the way of deliverance 
unless God revealed it ; so no man could of himself know 
how to please God in the way of gratitude. Therefore 
God reveals even this ; and great care is taken in Part 
Third of the Catechism to explain the doctrine of thank- 
fulness. 

Why ..... still do good works ? Not for our sal- 
vation, as the Romanist teaches. This is altogether of 
grace, and absolutely without merit in us (Rom. 3 : 24). 
In other words, our good works cannot secure our salva- 
tion (Ques. 62). Why, then, must we still do good 
works? For three reasons. 

The first part of the answer, summing up Part Second 
of the Catechism, states, negatively (" redeemed and de- 
livered us") and positively (" renews us") the ground and 
possibility of good works, namely the life and grace of 
Jesus Christ in us. The second part then gives the three 
reasons for doing good works, which reasons relate to God, 
to self, and to our fellow-men : — 

1) That by our whole conduct— the Triglott says "with 
our whole life "—through all our days, and in all our 
relations and actions, we may show our thankfulness to 



192 NOTES ON THE 

God. The Christian does good works, not for reward, and 
not merely because commanded, but from thankful love. 
See the force of Ex. 20 : 1-3 ; Rom. 12:1; Psa. 116 : 12- 
14 ; 1 Cor. 6 : 20. 

2) That every one may be assured in himself of his 
faith by the fruits thereof (James 2 : 18). His good 
works are possible only because he has been renewed by 
the Holy Ghost, and now he must bring forth fruit unto 
holiness. See the forcible logic of the Catechism in Ques. 
64, and also of Paul in Rom. 6 : 22. Good works do not 
merit salvation, but are the fruit of it. This is the Pro- 
testant doctrine. Our good works do not make our reli- 
gion, but our religion makes our good works. We are 
not Christians because we do good works ; but just the 
reverse, we do good works because we are Christians. As 
fruit tells the character of a tree, so the fruit of God's 
grace in us is the comforting assurance that we have His 
grace. Thus good works are, in part, the witness of the 
Spirit that we are sons of God, because they are the fruit 
of the Spirit (Gal. 5 : 22). 

Good works thus become a test for self-examination (1 
John 2:3), as the quality, quantity and regularity of fruit 
on a tree are the measure of its life-power. 

As our good works are the evidence of grace within, 
so our evil works (pride, selfishness, hate, anger, quarrel- 
ing, dishonesty, unfairness and unkindness in word and 
deed) show our remaining depravity, against which we 
should earnestly and daily strive. 

And so even Christian children, and especially those 
old enough to be catechumens, must more and more bring 
forth fruit unto holiness for their comfort. 

Alas for those who instead of much fruit (John 15:8), 
bring forth as little as possible, and so show little thankful- 



HEIDELBERG CATECHISM. I93 

ness, and have little assurance of faith ! A barren tree is 
a reproach to the husbandman and liable to the axe (Matt 
7:19; John 15:2). 

3) That we may gain others to Christ. (Matt. 5:16: 

1 Pet. 2: 12). "Conversation" simply means our man- 
ner of life. The Triglott says, "walk." See this word 
in Ps. 50: 23; Gal. 1: 13; Eph. 2: 3 ;4: 22 ; Phil. 1:27; 

2 Pet. 3 : 11. We greatly influence men by our living 
before them. This is as true of Christian boys and girls 
as of grown people. You may gain others to Christ, or 
drive them from Him. 

Question 87 speaks of the wicked. Can they be saved? 
By no means. They are not renewed by the Holy Ghost. 
Their evil works are sure evidence of this ; and the Scrip- 
tures declare that such cannot inherit the kingdom of 
God (1 Cor. 6 : 9, 10 ; Eph. 5 : 5). 



THIRTY-THIRD I^ORD'S DAY. 



CONVERSION. 

Question 88. In how many parts doth the true conversion of 
man consist ? 

Answer. In two parts; in the mortification of the old, and in the 
quickening of the new man. 

Question 89. What is the mortification of the old man ? 

Ansivcr. It is a sincere sorrow of heart, that we have provoked 
God by our sins ; and more and more to hate and flee from them. 

Question 90. What is the quickening of the new man ? 

Answer. It is a sincere joy of heart in God, through Christ, and 
with love and delight to live according to the will of God in all 
good works. 

13 



194 NOTES ON THE 

For true conTersion, the Triglott lias^ " true repentaoce 
and conversion ; " tor '"' mortification,'' •* dying.'* The "old 
man " means our fiillen nanire, our old Adamic life which 
13 corrupt ( Eph. 4 : 22 . This must die ; and its death is 
hei^ called, in the G^^rman, '* a heartfelt sorrow fiw sin," 
vrl:/:i mi: express itself in hatred of sin and taming' 
n ii:. ::. All iliis is onlv negadre. 

" ^^ :::^rzlzig,'' the waking up to cc>nscious actiTity, is 
:_r -id.~e side of the proces. 'The G-erman is auferdeh- 
rlslii^' :: r^^ess of life, and thus cloeely corre- 
spjmis with the dyliir. "* The new man'' means the life 
of Christ iz. :lir irliTver, and this fe a state of joy and 
love in G^ 1 -L: 1 expresees itself in godly liring. 

TheS' :^ lif dying of tlie old and the qnickening of 
the neiv, :.i.z : 5T?-ii:i //^firr. Th" ?^??ond makes the Si^ 
pjssible. r.r.zi-r:::.::;!- i; :lf ^i. .,i.l and starting p:»int 
of conversirz. 

It is a peouIis.riry cf -'^^ Keilrllrrg Caieoliiszi. :l:at 
this sobject is rreritcii last, in the Third Part, n:: Iz :1t 
First: under the head of ThanfcriziT-s i.;: ;: ^lisery. 
But, thougl: :zt 1 fzidcm and explanauon of conTersion 
are &and here, the : : conversion is taken for granted 

all through. It is implied iu the very first answer : " wil- 
ling and ready henceforth to live unto Him," So in 
Ques. 32 (confess, presait, fight), and in Ques, 70 ^^die 
nnto sm and lead a holy lifo}. 

AH this simply means tiiat the child^s conrersion is a 
feet sroingr forward fit)m diildhood ; and dierefore for this 
blessed t- 1 -^e work and pray, in the femily, catechetical 
clas V 1 " :1 : ::. Indeed what our childrett so do throog^ 
£f:Tf z -rirs, is well done, solid, healthy and reliable. 

The Oafieefaism regards conversion not only as a painfol 
sense of sin, bat also and especially as a jnyfui experi- 



HEIDELBERG CATECHISM. 195 

ence, a daily growing, holy desire and purpose to show 
our thankfulness by living for Christ (Kom. 6 : 19-22). 

Conversion, in this view, is possible, of course, only in 
Christians, namely, those who stand in the Church and 
under the sanctifying power of the Holy Ghost; and 
hence, too, it naturally belongs to the Third Part of the 
Catechism, as the form and evidence of our thankfulness- 

The necessity for conversion lies, of course, in our sinful 
nature. " The carnal mind " (Rom. 8 : 7) shows itself 
not only incapable of good, but even inclined to all wick- 
edness. The natural heart, man under sin, is called in the 
Bible by some hard names : corrupt, diseased, dead, envi- 
ous, jealous covetous, disobedient, alienated, unclean, blind, 
deaf, selfish, cruel, hypocritical, condemned, etc. ; and the 
terrible catalogue of its fruits in Rom. 1 : 29-31, makes 
one shudder. Jeremiah calls it desperately wicked (Jer. 
17 : 9), and Christ calls it a fountain of sin (Mark 7 : 21- 
23). What was true in the days of Solomon (Eccles. 9 : 
3), and true a thousand years afterward in the days of 
Paul (Rom. 3: 10-18), is true to-day. "The carnal 
mind is enmity against God," an incarnation of hate ; and 
hence the absolute necessity of " a change of heart " in 
order to be acceptable or righteous before God, and fitted 
for the company of saints and angels. This change, in its 
progress and fullness we call conversion. 

Conversion is a turning, as the word itself indicates,* 
an inward and an outward change, and also two-sided, 
negative and positive, a putting off of the old man and a 
puttmg on of the new (Eph. 4 : 22-24; Titus 2 : 12). 

* He is called a " convert " who turns from one religion or party 
to another. In Ques. 87 for converted, the Triglott has, ''turn to 
God." 



196 NOTES ON THE 

The negative side we call repentance, a sincere sorrow 
of heart for sin ; not for the consequences of sin (2 
Cor. 7: 10), not just for particular sins, but first for 
sin in us, our sinful nature,* so contrary to God's holiness, 
— and then of course also for its fruits. True repentance 
must express itself both in words and acts, in confessing 
and forsaking sin (Luke 15 : 18), not only in hating it but 
also in fleeing from it. 

The positive side of conversion is faith. There can be 
no true turning from sin and Satan, without a real turning 
to Christ and holiness, because there is absolutely no neu- 
tral ground. 

The mortification, or killing ofi*, of the old man, the sin- 
ful dispositions, desires, appetites and habits, neces- 
sarily implies the putting on of the new man, namely,, 
cherishing and cultivating the grace of God in the heart 
and bringing forth the fruits of the Spirit (Gal. 5 : 22-25). 

How, now, is such true conversion possible ? Man by 
nature is dead in sin, and thus helpless. How can he turn? 

Only by divine grace. He is inclined to all wickedness 
until regenerated by the Spirit of God (Ques, 8). Hence 
his regeneration makes conversion possible (Rom. 6:4). 
There can be this conflict between the old and the new, 
between flesh and spirit, only by the real presence of the 
new. The old is destroyed by the power of the new, as 
the seed dies by the developing life in it. The first Adam 
can be overcome in us only by the presence and power of 
the Second Adam. 

* Many think of repentance as if it related only to sins done, 
and then comfort or reproach themselves with a calculation of the 
number of their sins, — not considering that within is something yet 
worse, the source of all evil thoughts, words and deeds, and so a 
special ground of repentance. 



HEIDELBERG CATECHISM. 197 

Conversion is possible, therefore, only through the use 
of the divinely appointed means, the preached word, the 
Holy Sacraments and Christian worship. 

Conversion is a life-long process, not a single, sudden, 
great, extraordinary, magical change, full and final, by a 
single inflash of divine light and power, at once making 
all things new, and so the work of an hour or a week : but 
like all physical and mental change, so must the moral be 

gradual. You can as little step from great badness 

into great goodness as from childhood right into manhood. 

The heart changes more and more year by year, reach- 
ing higher degrees of goodness. 

The difficulty is, the word is used in two senses. 

Some call the resolution (the decision or will-act) of the 
individual, to come out from the world and follow Christ, 
— his conversion. 

AYe use the word in a broader sense, including in it not 
only the process by which he was brought to this personal 
will-act, but also the fulfillment of this resolution all 
through his after life. 

The narrow is a very unfair sense. It puts a part for 
the whole. What some thus call conversion, is at most 
only the beginning of it. Conversion is not one act of 
will, but thousands, a process running through the whole 
Christian life. 



THE CONVERSION OF OUR CHILDREN. 

When does this gracious process begin? Not at confir- 
mation, not in catechization, but in childhood. At least 
it should, and indeed, generally does. 

It is a terrible doctrine, that our baptized children must 
run the course of the prodigal son, down into the depth 



198 NOTES ON THE 

of moral degradation and misery, before coming to the 
Father in their own name and act. 

The baptismal vows breathe a very different spirit. They 
do not say, " Let this child run after the world, the flesh 
and the devil fifteen years, and then bring him to good- 
ness," but " bring uj) this child in the nurture and admo- 
nition of the Lord, and in the doctrines and duties of our 
holy relio-ion." 

The real and blessed saintshij) of our baptized children 
must never be overlooked when considering their con- 
version. Lideed, without this you can neither understand 
nor appreciate the Reformed view of this doctrine. 

Baptized into Christ, members of His body, the par- 
takers of His anointing, and thus really children of the 
heavenly Father, these Chi'istian children, under Ckristian 
nurture and teaching, in the family and congregation from 
infancy onward, — grow up with a knowledge of sin, a sor- 
row for it, a hatred of it, love for truth and goodness, ten- 
derness of conscience, and after a while, a sweet sense of 
sonship toward God. 

Their conversion — like that of Jewish childi-en, from 
Abraham to John — is not the spasmodic excitement of an 
hour, but a quiet, steady, healthy growth in the grace and 
knowledge of Jesus Christ, by the powerful working of the 
Holy Ghost, through a number of years. 

This process of grace must duly come to a head or ripe- 
ness. The child must come to Christian self-conscious- 
ness, to a personal sense of sinfulness, to a personal will- 
act, turning to Christ, to a personal sense of sonship to- 
ward God, and so to a desire for full membership in the 
Church. 

Sometimes this happy point is reached only through a 
painful conflict. The child's physical and mental life de- 



HEIDELBERG CATECHISM. 199 

velop to maturity easily, because there is no serious oppo- 
sing power ; but not so with the Christian life of the child. 
This is opposed by the power of evil, without and within, 
and this conflict must come to a crisis, in which the Chris- 
tian child must answer yes or no to the solemn challenge 
of the Holy Ghost, "Will you live a Christian life?" 

And yet many of our children pass from darkness to 
light in the most easy and gradual way, not knowing when 
they came to Christian self-consciousness, any more than 
they know when they came to natural self-consciousness. 
What child can tell the day when he first learned to know 
and love his father? 

Some denominations debate the question of early con- 
versions, and at times make special efibrt for the conver- 
sion of their children ; but such a question never arises in 
the Reformed Church. From the Reformation till now 
constant effort has been made, with the best success, for 
the conversion of our children, namely through the divinely 
appointed means, the nurture and admonition of the Lord 
in the Christian family and congregation, during the first 
fifteen years of the child's life. 

We do not — as we be slanderously reported — confirm 
our young people without conversion. We demand of 
them a Christian experience, and generally have the great 
advantage of ten or twelve years of such experience as a 
ground of hope and judgment in regard to their fitness for 
full membership. 

They must not be judged too severely. They may at 
times show a bad side (temper, peevishness, and disobedi- 
ence, and so do we — God help us) ; but if they show also 
a good side, lamenting their sins, making earnest effort to 
do better, loving God's day and service, and desiring to 
honor their baptismal vows — is not this evidence of a 



200 NOTES ON THE 

ctange of heart, and can you refuse them full member- 
ship? 



THE COXTEESION OF ADULTS. 

How about those who grow up unconverted ? How about 
those baptized childi-en, who at fifteen, thirty or seventy, 
show not these godly dispositions, who, if not grossly 
wicked, are only moral, and religiously indifferent, not 
concerned about their salvation, caring nothing about 
God's house and service, having no penitence for sin, and 
so no desire for confirmation — and all this because, either 
they have not been nurtured, or if so, they have resisted 
the grace and Spirit of God ? 

And how about those unbaptized, who grow up not in 
Christian families, with but little knowledge and less 
Christian nurtui'e, who are either grossly wicked or sim- 
ply moral, but in either case more or less hardened ? 

1) Evidently their conversion must differ from those 
who earlv vield their hearts to the Holv Ghost. You 
may demand from them what you may not from the 
others. 

2) It is possible only through the use of the divinely- 
appointed means. There is no royal way, no short cut, to 
holiness. 

3) Likely they will come to a decision for Christ only 
through a painful struggle. Their past history is against 
them. The powerful force of religious habit, whether of 
sin or indifference, holds them back ; and their coming to 
Christ is a hard and sore battle with self-will, doubts and 
fears. 

4) In their case a very great change, within and with- 
out, is demanded, a change of mind, will, desires, aims 



HEIDELBERG CATECHISM. 201 

and views, plainly showing itself in the words, acts and 
habits of daily life. 

5) They may come to this turning point, to a true peni- 
tence for sin and faith in Christ, either gradually, through 
months, after much thought, ending in a calm and intelli- 
gent resolution to live a new life ; or suddenly, in which 
case the act will not be so safe and trustworthy. Resolu- 
tions made in haste, amid religious excitement, or in danger, 
may be sincere enough but are not reliable. They seldom 
have deepness of earth. 

6) Even this mere beginning in their conversion, is a 
difficult matter. They are not tender, as when young, but 
hardened. It is hard to move them, to interest them in 
their salvation, to bring them to reflection, to open their 
blinded eyes, and to awaken thera out of their deadly 
sleep. What a lesson for the young ! 

7) Their whole past life is worse than wasted. They 
have spent their money for that which is not bread (Is. 
55 : 2). At thirty, fifty or eighty, they are only babes in 
Christ, at a serious disadvantage in every way. Many a 
Christian child, whose conversion has gone quietly forward 
through fifteen years, is stronger in the Christian life than 
they, with far fewer doubts, fears and struggles, and with- 
out the painfiil shame of having so long walked in wilful 
sin. And this past loss they can never make up. 



Special attention has thus been called to the conversion 
of those who grow up outside the Church, or unworthily 
in it, in order to show the necessity of treating our faithful 
Christian children as they deserve. 

Hundreds of these grow up piously, from childhood 
walking in right ways, yielding their hearts to the Holy 



202 NOTES ON THE 

Ghost, loving truth and goodness, daily giving plain evi- 
dence of growth in grace, and at twelve to fifteen, having 
come to Christian seli-consciousness, thej humbly desire 
confirmation, — without any sore convictions, without any 
painful struggle, without the shadow of a doubt in regard 
to their forgiveness, acceptance and sonship. 

In other words : The experience of the prodigal son 
cannot be repeated in them, becatise they have never 
grossly gone Irom their Father's house, but like loving 
children they have grown to Christian manhood in the 
sweet peace of daily faithfulness. 

Therefore to treat them like prodigals who have gone 
into the fej* country of a sinfiil life, or like Gentiles who 
have never been in the Father's house, and to demand of 
them a religious experience like theirs, with all the pains 
of sore conviction, and with all the struggles of a guilty 
conscience, is as cruel as it is unscriptural. 

The Heidelbercr Catechism does not teach our children 
how to become Christians, but the fact that they are 
Christians (Ques. 1, 32, 53, TO, 74) ; — and only as we 
hold to this old, Keformed, yea scriptural doctrine, that 
our baptized children are lambs, members, Christians, can 
we understand and appreciate the old, scriptural, Kefor- 
mation view of conversion as given in our Catechism. 



CLOSrS'G EIBIAEXS OX COXTERSION. 

1) The relation of conviction to conversion. Conviction 
is a painful sense of sinfulness. Being a sinner and feel- 
ing it are not the same. Comparing sinful self with a 
holv Grod, we srraduallv awaken to a sense of our own un- 
holiness, and to a desire for deliverance from it (Acts 2 : 37 ; 
Eom. 7 : 24}. Cherish conviction, and it leads to conver- 



HEIDELBERG CATECHISM. 203 

sion. Check it or trifle with it, and it leads to hardness 
of heart. 

Persons often rest under conviction through years, with- 
out peace of conscience and joy, simply because they re- 
fuse to yield to the Holy Ghost. Instead of walking in 
the sweet sunshine of divine love, they walk under the 
cloud of divine wrath which conviction reveals. 

The secret of their trouble lies in this : They want to 
reach a high standard of holiness before confessing Christ, 
not knowing that this is self-righteousness. How much 
better say : 

** Just as I am, without one plea, 
But that Thy blood was shed for me, 
And that Thou bid'st me come to Thee, 
O Lamb of God, I come." 

2) The relation of conversion and sanctification. Sanc- 
tify means to make holy. From this comes the word 
saint, which means a " holy one," one in the process of 
being made holy. Sanctification is the peculiar work of 
the Holy Ghost, who renews us, and changes our whole 
nature into the image of Christ, a process running from 
regeneration to glorification (Phil. 1 : 6), in those who, 
standing in the Church of God, worthily use the means of 
grace. 

But this process of redemption from sin and growth in 
divine life is possible only by consent of the human will. 
The Holy Ghost can do His gracious work, only as we 
yield ourselves to Him. In other words, sanctification 
depends on constant repentance and faith. Conversion 
and sanctification, then, are only two sides of one and the 
same process, namely, the human will yielding to the 
divine activity ; therefore sanctification, as God's act, is 



204 NOTES ON THE 

treated in Part Second of the Cateeliism ; while conver- 
sion, as man's act, is treated in Part Third. • 

3) These elements of our redemption must not be sepa- 
rated. You cannot divide them off into periods and assign 
each its place with so much time for conviction, so much 
for conversion, and the rest of life for sanctification. 
They overlap and inter-penetrate each other all the while. 
Conviction, or a sense of sinfulness, is essential to true re- 
pentance ; and faith is the positive side of conversion, 
making our sanctification possible; while each higher 
degree of sanctification enables us to yield ourselves yet 
more fully to the Holy Ghost, in the way of peniteuce and 
faith. 

4) The whole process is carried forward by the Holy 
Ghost, not through natural forces, as education and social 
cultivation, but through supernatural means, — the Holy 
Gospel, the Holy Sacraments and Christian worship. These 
means are not like physical or electrical powers which 
carry their consequences with them perforce, but like all 
moral forces may be resisted, and hence the great difier- 
ence in the effect is due to the individual himself. 

Especially men must not think that their conversion 
depends on the will of God — sometimes He is willing, and 
sometimes not, and therefore poor anxious man must 
struggle with God, and through prayers and tears gain 
His blessing. This turns all the gracious promises and 
sweet calls of the Gospel into nonsense. Jacob did not 
wrestle with the angel but just the reverse (Gen. 32 : 24) ; 
so man does not strive with God, but the Spirit strives 
with man. 

5) This process of redemption, especially viewed on the 
human side as conversion, differs very much in different 
persons, owing to difference in age, temperament, past his- 



HEIDELBERG CATECHISM. 205 

tory, social life, religious training, and similar modifying 
cii'cumstances. Religious experiences must differ just as 
faces, minds and hearts differ. 

Hence the folly and wrong of one person judging or 
testing his Christian experience by that of another, and 
doubting his own because it differs. Equally unreasona- 
ble is it to demand the same religious experience from 
each and all. 

Sometimes persons join another church, and with new 
customs and surroundings they have new religious experi- 
ences. They then are likely to think they never before 
had any religion, and only now know what experimental 
religion is. This may be so, but if so, the fault was their 
own. More likely, however, they in their zeal ignore or 
forget much of the deep conviction, true penitence and 
hearty faith of the past, and fail to trace their new experi- 
ences to their new relations. 

6) When does conversion end? Regeneration is the 
beginning of the Christian life. Conversion and sanctifi- 
cation are respectively the human and the divine sides of 
the process. Conversion, therefore, is the work of a life- 
time. We mourn over sin, not an hour or a week, but all 
our days. 

7) Backsliding is just the reverse process, a going back- 
ward and downward in the Christian life ; but of its na- 
ture, causes, consequences and cure more cannot now be 
said. 



GOOD WOEKS. 
Question 91. But what are good works ? 

Ansioer. Only those which proceed from a true faith, are per- 
formed according to the law of God, and to His glory, and not such 
as are founded on our imaginations, or the institutions of men. 



206 NOTES ON THE 

One mark of conversion, in both child and mao, is " to 
live according to the will of God in all good works." 
Hence at once the question arises, " What are good works?" 
Their definition includes three points : 

1) They must proceed from a true faith. Not from his- 
torical, natural faith, but from Christian faith, which is 
our first good work (John 6 : 29), and the condition of all 
others. This is the force of Question 64. Therefore only 
a Christian can do good works. " Whatsoever is not of 
faith is sin" (Eom. 14:23). 

Good works are not from the natural heart, because the 
carnal mind, the unregenerate man, is enmity against 
God (Rom. 8: 7, 8). The works of the flesh, of the old 
nature, are evil (Gal. 5 : 19-21.) Until regenerated by the 
Spirit of God, we hate God and are inclined to all wick- 
edness (Ques. 5, 8). 

Therefore good works, moral actions, acceptable to God, 
are possible, not in nature, but only in grace. 

As true faith is from the Holy Ghost (Ques. 21, 65), 
good works are called " the fruit of the Spirit " (Gal. 5 : 
22). They proceed from grace in us (Phil. 1 : 11). 

Those who are not Christians often do much that has 
the outward form of good works, but not the inward sub- 
stance, because it does not proceed from true faith. Wil- 
fully standing outside the covenant of faith and grace, the 
man evidently is not a partaker of that faith and grace 
from which alone good works can come. 

If this definition, shutting out so much worldly-wise 
goodness (kindness to the poor, support of the Church, 
etc.), seems to be severe, remember it is God's own defini- 
tion, and the severity of His holiness. How can goodness 
come out of badness? 

2) They must be performed according to the law of 



HEIDELBERG CATECHISM. 207 

God. Grace is their source, and the will of God is their 
rule or measure. Man of himself does not know what 
things please God, and therefore God has taught him 
how to live ; but the error, pride and folly of men run into 
all kinds of extravagance and superstition. You see this 
illustrated, not only in the religious superstitious of the 
heathen world, but also in the religious acts of men in the 
Christian Church in all ages. 

For example : St. Anthony lived to extreme old age 
without washing his feet. St. Abraham for fifty years 
washed neither face nor feet. A certain Egyptian hermit 
never combed his hair except on Easter Sunday, and 
never washed his clothes, but let them fall to pieces from 
very rottenness. St. John, of Lycopolis, for forty-eight 
years would not see a woman — not even his mother. The 
monk Eusebius, of Syria, wore an iron girdle around his 
waist, and an iron collar around his neck, the two being 
united by a short iron chain which bent his body. Simon, 
the Stylite, stood on the top of a pillar sixty feet high, 
never once coming down for forty years, and died there. 
Another monk, of noble birth, Boniface, often rolled him- 
self among stinging nettles and thorns. Pope Coelestine V> 
when a monk, lived on dry bread and cabbage leaves, 
wore a hair shirt full of knots, and slept on the ground 
with a log for his pillow. In 1260 arose the Whippers, 
who in public processions whipped their bare shoulders 
(both sexes and ages) till blood ran down. 

These things were done in the name of Christ, and no 
doubt very sincerely, to glorify God. But in it all one 
sees very much " bodily exercise " which Paul says profit- 
eth nothing, as well as a show of self-righteousness which 
cannot be pleasing to the all-sufficient Saviour. It is very 
hard for us to conceive how men could expect to please 



208 NOTES ON THE 

God by such shamelessly filthy living, by dishonoring a 
mother whom God commanded to be honored, and by such 
self-torture as many practiced. 

Yea, how many to-day yet climb Pilate's staircase in 
Rome upon their knees ! How many fast nigh unto 
death, and walk many miles in great bodily distress, and 
devoutly practice endless arbitrary self-denial, to please 
God! 

Some of these unscriptural self-denials, such as poverty, 
(Matt. 19 : 21), celibacy (1 Cor. 7 : 8), solitude, pilgrim- 
ages, self-tortures, and the like, are called "works of 
supererogation," i. e., more than God requires of man, and 
thus meritorious before God. 

But apart from the imperfection of all our works, and 
the words of Christ in Luke 17 : 10, evidently life is so 
full of duty that no man can find room for anything not 
duty. Supererogation is impossible. He that does what 
is not required, must neglect something that is required. 

Good works then are not these imaginations of men, 
and these inventions of self-righteousness, but such as God 
has commanded (Deut. 12:8,32). Compare (Matt. 15 : 
1-9 ; Mark 7 : 2-13). "What God has commanded, judg- 
ment, mercy and faith (Mich. 6 : 8), is fully set do^ii in 
the Ten Commandments. This law of God is the rule 
and measure of good works. 

3) Good works must be done from a proper motive, 
namely, to Hls glory. While we do what God has com- 
manded, we must also do it as He has commanded. Good 
works have not only form but also substance. ^Tiile men 
can see only the outside, God looks upon the inner life and 
spirit of an action. He demands not only quantity but 
also quality (Luke 18 : 10-13). Much is done from pride, 
self-respect, self-interest, imitation, self-righteousness, and 



HEIDELBERG CATECHISM. 209 

very mucli from mere professed love of man, a humanita- 
rian effort to keep the Second Table of the Law while 
ignormg the First Table. 

Good works, as the fruit of grace in us, and as the ex- 
pression of thankful love, are at once directed to God, 
and are done truly for His glory (1 Cor. 10 : 31). 

" Good " works cannot mean absolutely good, as are 
those of God and the holy angels, but such efforts at obe- 
dience as God's people are able, by the Holy Ghost, to 
make. " Our best works in this life are all imperfect, and 
defiled with sin" (Ques. 62). Therefore God can accept 
them only for Christ's sake, and as they are washed in 
His cleansing blood. Like our prayers, they can come up 
acceptably before God only through the name and merits 
of Jesus Christ (Col. 3 : 17). 

This shows the wide difference between Matt. 22 : 37-40 , 
and the Ten Commandments as used in the Catechism. 
The first is a condemning power, and hence in the First 
Part, to teach us our misery. The Commandments are a rule 
of life, and thus not in Part First to teach us how, by plea- 
sing God, we may satisfy His justice ; nor yet in Part 
Second, to teach us that works of righteousness may be 
part of our redemption ; but in Part Third, to show us how 
to express our gratitude to God for our great deliverance. 



THIRTY-FOURTH LORD'S DAY. 



THE LAW OF GOD. 
Question 92. "What is the law of God ? 

Answer. God spake all these words, Exod. 20 : Deut. 5 : saying, 
I am the Lord thy God which brought thee out of the land of 
Egypt, out of the house of bondage. 
14 



210 NOTES OX THE 

Question 93. How are these ten commands divided? 

Answer. Into two tables ; the first of which teaches us how we 
must behave towards God ; the second, what duties we owe to our 
neighbor. 

1) Ths Law of God- As good -works are to be done 
according to the law of God, the Catechism tells us what 
this law is, namely, the Ten Commandments. 

The Commandments are called the moral law, the rule 
of duty for man, to distinguish it from the ceremonial law 
of the Hebrews, which was an order of worship, showing 
them when, where, and how to woKhip God in sacrifices, 
ofierings and purifications. The expression " law of God" 
often includes both these, as in Ps. 1 : 2, and Matt. 5 : 17 ; 
but here it means only the moral law. 

The moral law is simply the will of God, giving us a 
true knowledge of right and wrong. Ten is the number 
of perfection. Here we have a perfect rule of life, a 
perfect system of morals. To see this, compare it with 
any heathen code. All men have conscience, a moral 
sense (Rom. 2 : 15), and also some knowledge of right and 
wrong ; but only in Christianity is a perfect moral law 
found, namely, God's own revealed will. 

Many people think they know all about the Command- 
ments — which is not likely. " Thy command is exceeding 
broad," says David (Psa. 119 : 96). These "ten words" 
have a wonderful fullness, not of detail but of substance. 
They meet and touch us at every turn of life, and in all 
possible relations. 

2) God spake all these words. This was at Mount 
Sinai, fifteen hundred years before Christ, seven weeks 
after the deliverance of the Hebrews from Egypt, only 
after due preparation by the people (Ex. 19 : 10-13), and 



HEIDELBEEG CATECHISM. 211 

amid the most solemn and dreadful evidences of the Di- 
vine presence (Ex. 19 ; 16-19: Heb. 12: 18-21). "Sinai 
itself was moved at the presence of God " (Ps. 68 : 8). 
The object of this wonderful manifestation was two- 
fold :— 

(1) To honor a great event in the history of redemp- 
tion, namely, raising the seed of Abraham to the high glory 
and privilege of a nation. Hence God renewed the cove- 
nant (Ex. 24: 3-8). 

(2) To make a lasting impression upon the heart and 
mind of the Hebrews, teaching them to reverence His law, 
because He would not honor a light matter with so great 
solemnity. 

This moral law God with His own mouth spake in the 
hearing of all the people (Deut. 5 : 22), He did not so 
honor the ceremonial law, which He gave them by the 
mouth of Moses, during the eleven months spent at Sinai. 
Then, too, God put special honor upon this moral law also 
in another way. After speaking it. He wrote it upon two 
tables of stone (Ex. 32 : 15, 16), to signify its eternal 
character, as compared with the ceremonial and civil law 
of the Hebrews. These should change and pass away, 
but the will of the Lord endureth forever. The ceremo- 
nial law lost its force, when its end was accomplished, 
when Christ fulfilled it (Heb. 9 : and 10 :). So the civil 
law of the Hebrews is not now binding* on any nation, 
for both their national and ecclesiastical existence ceased 
with the founding of the Christian Church at Pentecost. 
But the moral law must forever remain the same and 
equally binding, because the will of God cannot change. 

* Yet its general principles are still binding, and indeed are em- 
bodied in the laws of all nations that know of them. The will of 
Grod must always be law for man. 



212 NOTES ON THE 

Therefore Christ and the Apostles repeated and con- 
firmed the Commandments (Matt. 5: 17— iS; 19: 17-19; 
Eom. 13: 9> 

(3) How are these ten commands divided ? God Him- 
self divided them into two parts or tables (Ex. 32 : 15 : 
Matt. 22 : 40), duties to God and duties to man. Self is 
.included in the second table ; and toward angels we have 
no duties (though thev have toward us). 

Christ reduces the whole law to one word, namely, love 
(Matt. 22 : 37-40 ; Rom. 13 : 8-10). Love is the root of 
all true obedience, and obedience is the fruit of love. 

Therefore, having the same Author and essence, the two 
tables of the law cannot be separated. No man can keep 
one without keeping both. Some men seem devout toward 
God, but are uncharitable toward men (1 John 4 : 20) ; 
others pride themselves on keeping the second table, but 
they ignore the fii'st. The first is the root of the second, 
and hence no man can love his neighbor who does not first 
love God. Better, as Ursinns says, not think of two 
tables, but of all duty as to God, that of the first table as 
immediate, and that of the second as to God through our 
neighbor. So David felt (Ps. 51 : 4). 

The difficulty at this point is to say how many and which 
Commandments belong to each table. Here men differ. 
There are two leadino; wavs of di^^dino; the Commandments. 

The Augustinian division, now held by the Roman 
Catholics and Lutherans, calls Ex. 20 : 2-6 the first Com- 
mandment ; and then to make ten, it divides Ex. 20: 17 
into two, thus changing the whole numbering. 

The Origenistic* division, now held by the Greek 

* So called from Origen, a learned Church father of the third 
century who defended this divLiion, as did also Athanasius and 
Ambrose. 



HEIDELBERG CATECHISM. 213 

Catholics and by almost all Protestants except Luther- 
ans, made Ex. 20 : 4-G the second Commandment and 
leave Ex. 20 : 17 undivided as the tenth. This is the 
division given by the learned Jew, Josephus. 

The reasons for each view cannot here be given ; * but 
many words in dilFerent ages of the Church have been 
spent upon the unfortunate difference. 

Apart from this, another question arises, namely, what 
Commandments belong to the first table, and what to the 
second? 

Roman Catholics and Lutherans, by their unfortunate 
count, throw three into the first and seven into the second 
table. Many others who adopt the Origenistic division, 
give the tables four and six. f A better division is five 
and five, throwing the fifth Commandment into the first 
table, for several reasons : — (1) Josephus tells us this was 
the Jewish division. He says that God wrote five Com- 
mandments on each table of stone. (2) It is not reasona- 
ble that we owe more duties to man than to God. (3) Pa- 
rents are not our equals, and therefore our duties to them 
must not be classed with duties to our neighbor. (4) Paul, 
giving the second table, does not include the fifth Com- 
mandment (Rom. 13 : 9). 

(4) Thou shalt not. The negative form of the Com- 
mandments is very significant of our universal predisposi- 

* Suffice it to say that " house " and " wife " are used interchange- 
ably in Ex. 20 : 17 and Deut. 5 : 21. Which, then, really is the 
tenth ? 

t So our Catechism does. The Triglott gives Question 93 as fol- 
lows : How are these Commandments divided ? Into two tables, 
the first of which teaches us, in four commandments, what duties 
we owe to God ; the second, in six, what duties we owe to our neigh- 
bor. 



214 NOTES ON THE 

tion to sin. But it also shows the relation of God's cove- 
nant people to Him. " I am the Lord thy God. Ye are 
mine. Therefore go not aAvay. Sin not." Of course, 
too, the negative " shalt not " implies the positive duty, as 
in Eph. 4 : 22-32. And the Catechism lays great stress 
on the positive side of the Commandment, by asking, in 
almost every case, not what it forbids, but " What doth 
God required' This expresses the difference between 
morality and Christianity. The one is negative, an ab- 
staining from evil ; the other is positive, an obedience unto 
holiness. 



THE FIKST COMMANDMENT. 



GOD. 

Thou shalt have no other gods before Me. 

Question 94. What does God enjoin in the first command? 

Answer. That I, as sincerely as I desire the salvation of my own 
soul, avoid and flee from all idolatry, sorcery, soothsaying, super- 
stition, invocation of saints, or any other creatures, and learn right- 
ly to know the only true God, trust in Him alone, with humility 
and patience submit to Him, expect all good things from Him 
only ; love, fear, and glorify Him with my whole heart ; so that I 
renounce and forsake all creatures, rather than commit even the 
least thing contrary to His will. 

Question 95. What is idolatry? 

Answer. Idolatry is instead of, or besides that one true God, who 
has manifested Himself in His word, to contrive, or have any other 
object in which men place their trust. 



HEIDELBERG CATECHISM. 215 

I am brougllt thee out. In the preface to 

the Ten Commandmeuts, God tells us what He is (Ex. 20 : 
2) : " The Lord thy God." He is God over all men, but 
the covenant God, Father, only of those that believe. He 
was to the Hebrews what He was not to the Egyptians ; 
and he is now to Christians what He is not to unbelievers 
(Ex. 19 : 5, 6 ; Eph. 3 : 14, 15). He is more than Creator, 
King and Judge, — He is " Our Father ;" and in His cove- 
nant of grace He makes us able to do His wilL 

God tells us also what He has done for us : — " Brought 
thee out of the land of Egypt, out of the house of bond- 
age." This also is true of us now. The kingdom of Satan 
is our Egypt, and sin is our bondage. From these He has 
delivered us, and reminds us of this to make us thought- 
fully and thankfully obedient to His will (1 Sam. 12 : 24). 

ThOTl shalt. Grod says this, and He says it to all men. 
He has a right to say it to us, because He is the true and 
only living God. 

This Commandment, as indeed all, has a negative side, 

forbidding certain things — " That I creatures," 

and a positive side, requiring certain things, " and learn 
to His will." 



I. WHAT IT FORBIDS. 

1) Idolatry. This is defined in Question 95, namely, 
having, either instead of or besides the one true God, any 
other object in which men place their trust. 

Man is a religious being. He is of such a nature that 
he must have some god, something which he regards as 
higher than himself, and which receives his devotion. 
Absolute atheism is impossible. You see this in the his- 



216 NOTES ON THE 

tory of all lieatlien nations. Tliey have tlieir gods and a 
corresponding worship. This is not accidental, but a 
necessity of our moral nature. It is the expression of re- 
ligious want, the outreaching of our better nature. 

AMiv, then, does not man worship the true God? Be- 
cause thousands do not know Him. Man, through sin 
hates God and turns from Him (Eom. 1 : 21, 28), bemg 
prone to idolatry. So in the course of time a large part 
of the human family has lost all proper knowledge of God ; 
and God must reyeal Himself to them, and challenge their 
foith and obedience, saying, " Thou shalt haye no other 
gods before Me." 

Idolatry is of two kinds, gross and refined (Ques. 95). 
Gross idolatry* sets God altoa-ether aside. It is found 
among the heathen of Asia, Africa, China, Japan and 
other countries. They worship sun, moon and animals, 
and idols of theii' own make (Ps. 115 : 4-8 ; Jer. 10 : 2-5) ; 
but they know no better, neyer haying heard of the true 
God. To them we send our missionaries. Eyen the Jews 
were guilty of this at times (2 Kings 17 : 10, 11 ; Is. 2 : 8 ; 
Jer. 7 : 18). 

Eefined idolatry is found in our own land. It acknow- 
ledsies God, but does not honor Him as God. Many who 
know of the true God, and profess to belieye in Him, 
dishonor Him by unbelief and ungodliness. God is not in 
all their thoughts (Ps. 10 : 4). They liye only for self and 
for this life. 

Much the same is true of those Christians who are tiy- 

* Gross idolatry — wor=liiping serpents, rusty metal, painted 
wood — seems disgusting and trifling; but among the ancients, as at 
Athens and Some, and to-day in China and Japan, the worship was 
made grand, beautiful and impressive by magnificent temples, sol- 
emn services, great processions and all the adornments of art. 



HEIDELBERG CATECHISM. 217 

ing to serve two masters, Christ and the devil, God and 
self, the Church and the world. Whatever stands between 
God and us, anything on w^hich we too much set our 
hearts and minds, hindering our full consecration and de- 
votion to Him, is an idol. Thus business, pleasure and 
other forms of worldliness become idols. They keep us 
from loving God with our whole heart, mind, soul and 
strength (Matt. 22: 37). Covetousness is idolatry (Col. 3 : 5). 

2) Sorcery (Deut. 18 : 9-12), mtchcraft, conjuration, 
or the black art, i. e., resorting to spirits good or bad, 
human or superhuman (1 Sam. 28 : 7-20), for knowledge 
or aid which should come alone from God. Doubtless 
now as well as in ancient times (Ex. 7:11; Acts 8:9), 
men may come into league with the devil and receive from 
him strange powers. In our own day. Spiritualism, hold- 
ing, or pretending to hold, communication with the dead, 
comes under this name. 

3) Soothsaying (Micah 5 : 12 ; Acts 16 : 16), is the un- 
inspired foretelling of future events. Astrologers and for- 
tune-tellers pretend to reveal what God has wisely kept 
hid. If they know more than others, their knowledge is 
not from God. Therefore have nothing to do with them. 

4) SlipGrstition is believing too much, believing things 
which are not true, especially in regard to signs, omens, 
tokens, lucky days, dreams,"*" charms, cures, and the like, 
which promise more than God tells us in His word, and 
which sadly mislead and disappoint those who trust in 
them. To spill salt, break a looking-glass, or move on 

* God gave dreams (Gen. 37: 5-10; 41: 1-7; Dan. 2: 1- 
19), and the power of interpretation (Gen. 40 : 8 ; Dan. 2 : 19) ; 
but all this is very different from the nonsense which we nightly 
dream, and from the superstitious nonsense which fills dream 
books. 



218 NOTES ON THE 

Saturday, -will no more brinsr harm ttan hoeing cabba<ye 
in the dog days will make it lousy. All such foolish no- 
tions are a distrust of God's proyidence and loye. 

o) Invocation of saints, — whether to worship them or 
to beg their help. This at once is a dishonor to God, as 
well as a false honor to man. If angels are not to be 
worshiped (Col. 2 : 18}, much less the saints (Key. 19 : 10). 
From all these things we must flee, because they endan- 
ger our salyation, leading us from God to the creature. 



n. WHAT THE COAr\IAXDME>'T EEQORES. 

1) That we rightly know &od. The Triglott says: 
" rightly acknowledge . . . God." Eyen the wicked 
acknowledge God, but wrongly. " Rightly '' means that 
we accept Him as God the Father Almighty, and haye 
right yiews of His nature, works and coyenant. 

Our nature demands that we worship some God. The 
ti*ue God tells us to haye Him. " Xo other gods before 
me," implies this. ^N'o other can help us. We must haye 
Him alone, because there is no room for any other. The 
heathen haye many gods : we haye but one (1 Cor. 8 : 5, 
6}. This Commandment requires that we stand in God's 
coyenant of grace ; for we cannot rightly know God apart 
from Christ and outside of His Church (Matt. 11 : 27 ; 
Eph. 2 : 13-19\ 

2) Trust in Him alone, as the object of supreme and 
final trust. The child trusts the parent, and friend trusts 
friend ; but our trust must neyer stop with the creature. 
Nor may we trust God in the sense that He will do eyery- 
thinsr for us without our use of means and efforts. He 
will not clothe us -vvithout work, nor heal us without medi- 
cine. Here is implied the comforting doctrine of God's 



HEIDELBERG CATECHISM. 219 

fatherly, powerful providence (Ques. 26 and 27). What 
God does is well done, though often His doings are strange 
and sad. His providence seems full of contradictions, but 
in due time we shall see that all is harmony. This trust, 
or faith in God's power and love, is demanded by this 
Commandment. Yet, alas, how often men are unbelieving, 
distrustful, yea even irreverent, in regard to the changes, 
trials and disappointments of life ! How common to hear 
people say, " what dreadful weather !" — and make doleful 
prophecies about crops ! It is simply a thoughtless re- 
flection upon God, distrusting His management. God's 
acts and works are above criticism. 

3) With humility and patience submit to Him. The 

Triglott omits "submit to Him." The powerful logic of 
John 14: 21, 24 shows that unbelief is not only idola- 
trous but also of necessity disobedient. Humble, patient 
obedience is the fruit of Christian faith. We must not 
only be God's children, but also do His will and bear 
His will. 

4) Expect all gccd things from Him only, because He 

is the source of all good, and " all things come ... by 
His fatherly hand" (Ques. 27). See also Ps. 104: 13- 
16, 27, 28 ; Jas. 1 : 17. 

5) Love, fear and glorify Him. His love to us should 

make us love Him. His infinite greatness demands a 
childlike, reverential fear.* For His own glory He made 
us (1 Cor. 6 : 20). 

Those who thus rightly know, trust, love and fear God 

* *' A reverence filling the heart that is filled with love ; an aw- 
ful homage to His sovereign majesty ; a humble veneration of His 
infinite attributes ; a jealous caution lest we oflfend against His will ; 
and a constant sense of His holy presence, searching our thoughts 
and taking account of all our doings." — Bev.Dr. G. W. Bethune. 



220 NOTES ON THE 

will renounce and forsake all creatures as unworthy of 
love and trust when compared with Him ; but of course 
we need thus to turn away from the creature, only as it 
hinders us from rightly haying and honoring Him as 
our God. 

The negative form of the first Commandment not only 
shows man's natural predisposition to idolatry, but also 
reminds us of the fact that the Hebrews had just come out 
of heathen Eg-ypt, where during: two hundred and fifteen 
years they doubtless had become grossly idolatrous. But 
as all mcQ, through sin, are prone to hate God, the Com- 
mandment is of universal application. 

This Commandment is the foundation of all true ren- 
gion, and indeed of all the following Commandments, and 
thus is first, not by accident but of necessity. Keeping 
this Commandment makes it possible to keep the rest ; and 
he that keeps it not, cannot keep any other. 



THIRTY-FIFTH liORD'S DAT. 



THE SECOXD C0:^DL1XDMENT. 



THE WOESHIP OF GOD. 

Thou shalt not make unto thee any graven image, or any 
likeness of anything that is in heaven above, or that is in the 
earth beneath, or that is in the water under the earth : Tliou 
shalt not bow down thyself to them, nor serve them: for ItJie 
Lord thy God am a jealous God, visiting the iniquity of the 



HEIDELBERG CATECHISM. 221 

fathers upon the children unto the third and fourth genera- 
tion of them that hate me; and showing mercy unto thou- 
sands of them that love me and keep my commandments. 

Question 96. What doth God require in the second command ? 

Answer. That we in nowise represent God by images, nor wor- 
ship Him in any other way than He has commanded in His word. 

Question 97. Are images then not at all to be made ? 

Answer. God neither can nor may be represented by any means ; 
but as to creatures, though they may be represented, yet God forbids 
us to make, or have any resemblance of them, either in order to 
worship them, or to serve God by them. 

Question 98. But may not images be tolerated m the churches, 
as books to the laity ? 

Answer. No ; for we must not pretend to be wiser than God, who 
will have His people taught not by dumb images, but by the lively 
preaching of His word. 

The first Commandment is about God. The second 
Commandment is about the worship* of God, because 
worship is our first duty to God. 



I. IT FORBIDS ALL FALSE WORSHIP. 

Man has always wanted to introduce visible helps in the 
worship of the invisible God, especially in the form of 
images of God. This the Commandment forbids. 

1) God can not he represented by images. " No man 
hath seen God at any time " (1 John 4 : 12), and how can 
we form any right conception of Him ? Being pure spirit, 

* Evidently not against idolatry, for this is the main point in the 
first Commandment. 



222 NOTES ON THE 

He cannot be represented. How would yon make an 
image of your soul f Jesus Christ is the image * of God 
for us (John 14:9; Heb. 1 : 3). Then, too, God forbids 
it, because it dishonors Him (Is. 46 : 5, 9 ; Acts 17 : 29), 
and leads to idolatry. 

2} We must not use the image of any creature in worship. 
We may have pictures and statues of the Saviour, of saints 
and angels, and of friends, — as works of art, curiosity, in- 
struction, historical interest, and as memorials, but never 
as helps in worship. " Thou shalt not bow down thyself 
to them nor serve them." Question 98 f has a radical 
sound, without dispute ; but it was a solemn protest against 
the dangerous and idolatrous Roman Catholic doctrines 
and practices of the Reformation time, and of necessity 
was emphatic. 

God Himself made images, the golden cherubim over 
the mercy-seat, and the brazen serpent | (Ex. 25 : 18 ; 
Num. 21 : 8) ; and Solomon also (2 Chron. 3 : 7, 10), to 
beautify the house of God, but not for worship (as we now 
have Apostles, doves, lambs, crosses, crowns, cups and 
other symbols on our stained windows). 

God will have His people taught, not by dumb images, 
but by the lively, the living, preaching of the word 
(Matt. 28 : 19, 20). 

* Christ is God, and yet we see Him represented in painting and 
sculpture, even among Protestants. Yes, because He was truly- 
human, made in the likeness of men (Phil. 2:7); but these fig- 
ures of Him are not used as helps in worship. 

f The Triglott says, " May not pictures be tolerated ?" 

X Many years afterward, when the Hebrews had become idola- 
trous, and worshiped this very brazen serpent, Nehemiah brake it to 
pieces, and in contempt called it " nehushtan," i. e. a piece of brass 
like any other, and without sacreduess (2 Kings 18 : 4). 



HEIDELBERG CATECHISM. 223 

The first violation of this Commandment was by Aaron 
himself, wheo Moses was on the Mount with God (Ex. 32:4; 
Ps. 106 : 19-21). This, however, was hardly meant by the . 
Hebrews as a denial or rejection of Jehovah, but rather as 
a visible representation of Him. Hence they chose the 
Egyptian symbol of productive force, the agricultural ox, 
with which they were familiar in Egypt. But long after- 
ward Moses reminded them that God gave them no such 
figure of Himself at Sinai (Deut. 4 : 15-19). 



II. IT REQUIRES TRUE WORSHIP. 

We must worship God in His own way and order. 
What this is, God from time to time reveals to His people. 
In the days of the Patriarchs, it was very simple. From 
the time of Moses it was much more grand and beautiful, 
in the glory of the tabernacle and temple service. Very 
difierent from this again, is the worship of the Christian 
Church. 

As God appointed a time, place and order of worship 
for the Hebrews, so also for us. Our worship, like theirs, 
must take outward form ; and though much more simple 
and free, nothing important is left to individual notion 
or caprice. 

We have a divinely appointed time, the Lord's day ; and 
place, the Lord's house ; and order, learned from Christ 
and the Apostles, namely, singing, prayer, preaching, 
almsgiving, the administration of the Sacraments, and the 
benediction. 

It is just as true under Christianity as under Judaism, 
that if God did not tell us, we would not know how to 
worship Him : and if our worship were left to the judg- 
ment and whim of each one, instead of fitness and har- 
mony, there would be folly and confusion. 



224 NOTES OX THE 

How tiiis Commandment strikes at the root of infidel- 
ity I Men talk about worshiping God at any time, in 
anv place, and in any way I Yes, but those who do not 
worship Him in His own time, place and way, seldom 
worship Him in any other ; and only those can accepta- 
bly worship God in any place and at any time, who first 
of all have acceptably worshiped Him in His own place 
and time (Heb. 10 : 25). 

Of course we must not only observe God's time, place 
and order of worship, but also do it sincerely, from the 
heart. 

Those, then, break this Commandment, who stay away 
from Church, or take no part in worship, or worship only 
with their Hps, or sleep in God's house, or misbehave in 
any other way ^Lev. 19 : 30). 



m. THE EEASO:^'. 

Gx>d even condescends to give man the reason for the 
commandment : "I the Lord thy God am a jealous Gx^d." 

TVe have only human language for expressing divine 
feelings and acts. So we say God loves, hates, is angry 
and iealous. 

ft' 

He is jealous of His infinite majesty and glory as the 
only true God (Is. 48 ; 11). He can admit no rival, nor 
aUow trifling with His worship 'Is. 40 : 18-28). His 
jealousy is not like that of selfish man, but the holy 
anxiety of Jehovah that men shall not wrong His nature 
and their own souls by improper worship. Xo wonder, 
then, that He forbids men following their own vain ima- 
oinanons as to how thev shall come before Him. and also 
punishes their disobedence, " visiting the iniquity of the 
fathers upon the children." This sounds harsh, but is ncu. 



HEIDELBERG CATECHISM. 225 

1) Wliat does this " visiting " mean f Not tliat children 
must bear the punishment due the fathers, for every man 
must bear his own burden (Deut. 24 : 16 ; Gal. 6:5), and 
in judgment give account of himself to God ; but that 
children, to a great extent, must bear the temporal conse- 
quences of the sins of their fathers. 

2) Examples: In the fall (Rom. 5 : 12, 18, 19) ; in the 
flood (Gen. 7 : 21-23) ; at Sodom (Gen. 19 : 25) ; in the 
wilderness (Num. 16: 27, 32); in the case of Achan 
(Josh. 7 : 24, 25). See also 1 Kg. 11 : 12, 13 ; Lam. 5 : 
7. The Jews in the time of Christ so understood and 
acknowledged this doctrine (John 9:2; Matt. 27 : 25). 

You can see the same thing all around you. Children 
are so bound up with the parents in family life, as of ne- 
cessity to share their poverty or riches, disgrace or honor, 
disease or health. 

This is true not only of outward circumstances, but also 
of inward dispositions. As a rule, children inherit not 
only physical and mental but also moral qualities and pre- 
dispositions. 

The mother of Benedict Arnold was a rough, ignorant 
woman ; and his father was a thief and a sot. Is it any 
wonder the son was worse ? 

About seventy-five years ago, a poor girl, Margarei, in 
a northern County of New York, growing up ignorant and 
wicked, became the mother of a long line of descendants, 
about nine hundred, running through six generations. Of 
these very many were idiots, imbeciles, lunatics, drunk- 
ards, paupers and prostitutes ; but the County records 
show that two hundred of them were also criminals. Of 
seventeen children of one generation, nine spent in all fifty 
years in prison for high crimes, while the rest were often 
in alms-houses, jails and penitentiaries. 



226 NOTES ON THE 

A gentleman in 1837 gives tlie following facts in regard 
to ninety-eight families of one neighborhood : — 

In twenty-seven, both parents were Christians. Of their 
one-hundred and twenty-five children, about two-thirds 
were godly. 

In nineteen families, only one parent was a Christian. 
Of their ninety-five children, only one-third were godly 

In fifty-two families, neither parent was a Christian. 
Of their one hundred and thirty-nine children, only one- 
tenth were Christians, and not one of these became so 
while at home ! 

This "visiting"' is not arbitrary, but according to God's 
eternal law of cause and effect. The Jewish proverb (Ezek. 
18 : 2), "the children's teeth are set on edge," will always 
be true. The race is not a sand-heap but an organism, 
and like begets like. 

But God also shows mercy to the children of them that 
love Him and keep His commandments, not only to the 
third and fourth generation, but also to thousands of gen- 
erations (Gen. 22: 16-18; Deut. 7 : 9 ; 12 : 28 ; Ps. 103: 
17, 18). 

This reason which God gives for the Commandment, 
appeals to parental love. Worship and serve God aright, 
even for your children's sake (Deut. 4 : 40). 



HEIDELBERG CATECHISM. 227 



THIRTY-SIXTH & SEYENTH XiORD'S DAY. 
THE THIRD COMMANDMENT. 



THE NAME OF GOD. 

Thou shalt not take the name of the Lord thy God in vain ; 
for the Lord will not hold him guiltless that taJceth his 
name in vain. 

Question 99. What is required in the third command ? 

Ansiver. That we, not only by cursing, or perjury, but also by 
rash swearing, must not profane or abuse the name of God ; nor by 
silence or connivance be partakers of these horrible sins in others ; 
and briefly, that we use the holy name of God no otherwise than 
with fear and reverence ; so that He may be rightly confessed and 
worshiped by us, and be glorified in all our words and works. 

Question 100. Is then the profaning of God's name, by swearing 
and cursing, so heinous a sin, that His wrath is kindled against 
those who do not endeavor, as much as in them lies, to prevent and 
forbid such cursing and swearing ? 

Answer. It undoubtedly is ; for there is no sin greater, or more 
provoking to God, than the profaning of His name, and therefore 
He has commanded this sin to be punished with death. 

Question 101. May we then swear religiously by the name of 
God? 

Answer, Yes ; either when the magistrates demand it of the sub- 
jects, or when necessity requires us thereby to confirm fidelity and 
truth, to the glory of God, and the safety of our neighbor ; for such 
an oath is founded on God's word, and therefore was justly used by 
the saints, both in the Old and New Testament. 

Question 102. May we also swear by saints, or any other crea- 
ture? 



228 NOTES ON THE 

An^er. No ; for a lawful oath is a calling upon God, as the one 
who knows the heart, that He will bear witness to the truth, and 
punish me if I swear falsely ; which honor is due to no creature. 



THE NAME OF GOD. 

The name of a person is, in one sense, the person him- 
self, including all that belongs to him. It calls up the 
whole life, character and personality of the individual, 
showing how closely related name and person are. So his 
name to a note or other agreement binds him. The I and 
written name are identical. 

So in regard to the name of God. It includes His 
whole nature and personality, His titles and attributes, 
His wonderful works and gracious ordinances. 

The words God, Creator, Jehovah, Lord, King, Eternal, 
Almighty, &c., call up all that we know of Him as great 
and holy, powerful and just. They stand for God Him- 
self and often are so used (Pro v. 28 : 10 ; Ps. 115 : 1). 
In John 3 : 18, Christ and His name are identical. 

Therefore the Lord God is jealous for His holy name, 
and warns men not to take it in vain. 

Question 99 tells first, negatively, how we must not use 

the name of God, " That we in others ;" and 

then states, positively, how we must use it, " and briefly 

words and works." Question 100 speaks first 

of the greatness of the sin, and then of its punishment. 
Question 101 treats of the oath, and 102 of false forms of 
the oath. 



HOW IS THE NAME OF GOD TAKEN IN VAIN? 

1) By cursing, that is, by pronouncing sentence upon 
any one, calling down the judgment of God upon men 



HEIDELBEEG CATECHISM. 229 

(Xum. 22 : 6 ; Luke 9:54). This only God or an officer 
of God may do (Deut. 27 : 14-26 ; Eom. 12 : 19 ; 13 : 4) ; 
and therefore it is a presumptuous sin in men to assume 
divine authority. 

2) Perjury. This is the highest form of taking God's 
name in vain. Perjury is taking a false oath. As this 
subject is of special importance, it needs a full explanation. 

(1) The civil oath is a calling upon God, as the one who 
knows the heart of man (1 Kings 8 : 39), and who alone 
can punish the guilty, to witness the truth and sincerity 
of a word or act, and to punish any untruth or insincerity 
in the swearer. 

The oath is taken before an officer of God, and right- 
fully of course only in weighty matters (evidence before a 
Court, inauguration into office, etc.). The Catechism calls 
this swearing " religiously," that is, with reverence, and as 
an act of worship. 

As the oath is an appeal to God, this subject falls not 
under the ninth Commandment, but under the third. The 
ninth speaks of false witness, but in relation to man; 
whereas the third relates to God. 

Fitness for taking the oath is not only reasonable age 
and understanding, but also, and indeed primarily, belief 
in God. Therefore the atheist, denying the commonly 
received doctrine of a personal God, cannot take the oath ; 
because, if there be no God, as he says, the oath has for 
him no meaning. 

(2). Tlie civil oath is of divine appointment. God Himself 
swore. " As I live," is the common form of His oath (ISTum. 
14:21; Ezek. 20:33). "When God made promise to 
Abraham, because he could swear by no greater, He sware 
by Himself,'' and confirmed His counsel by an oath (Heb. 
6 : 13-17). 



230 NOTES ON THE 

God taught man how to take the oath. " Thou shalt 
swear bj His name " (Deut. 6 : 13). " Ye shall not swear 
by my name falsely " (Lev. 19 : 12). " Thou shalt swear, 
*the Lord liveth,' in truth, in judgment, and in righteous- 
ness" (Jer. 4:2). 

The Pati'iarchs used the oath. Abraham sware to Abi- 
melech (Gem 21:24-31); Isaac also (Gen. 26:31); 
Jacob to Laban (Gen. 31 : 53) ; the Hebrews to Samuel 
(1 Sam. 12 : 5) ; Da\^d to Saul (1 Sam. 24: 22) ; Jesus 
to the high priest (Matt. 26 : 63, 64) ; and Paul used 
words equivalent to an oath (2 Cor. 1 : 23). 

(3) The civil oath is.proper now, because the necessity 
for it is just the same as when God first appointed it, 
namely, " to serve as a bond of truth between men, and to 
be a testimony that God is the author and defender of 
truth" (Ursinus). *'The oath for confirmation is to them 
an end of all strife " (Heb. 6 : 16), the assurance of truth 
and sincerity. 

Why then, did Jesus say, "Swear not at all" (Matt. 5: 
33-37), and rebuke the Scribes and Pharisees (Matt. 
23 : 16-22) ? Why did James (5 : 12) repeat His very 
words ? 

Because the Jews of that day — and the same is true even 
now* — were very much given to the use of oaths in com- 
mon conversation, — not the full and real oath, not swear- 

* Eev. Dr. W. M. Thomson, in " The Land and the Book," 
speaking of the present inhabitants of Palestine, says: "These 
people are fearfully profane. Everybody curses and swears when 
in a passion. Xo people that I have ever known can compare with 
these Orientals for profaneness in the use of the names and attri- 
butes of God, The evil habit seems inveterate and universal . . . 
. . . The people now use the very same sort of oaths that are men- 
tioned and condemned by our Lord (Matt. 5 : 34-36)." 



HEIDELBERG CATECHISM. 231 

ing by the name of God but by sacred and common things 
(heaven, earth, temple, Jerusalem, the head) ; and as these 
oaths omitted the name of God they were not thought very 
binding. The early Christians who had been Jews would 
naturally have this same bad habit. 

Now this bad habit both Jesus and James condemn — 
not the civil oath in its proper form and place, but only 
this reckless, needless and irreverent use of sacred words. 
This is evident from the fact that they both give examples 
of such swearing. 

So the Christian Church now condemns the very same 
habit and manner of speech. When men say " By hea- 
vens," "By Jerusalem," "By Jupiter," "By thunder," 
&c., you have the form of an oath without its substance, 
an extraordinary declaration without any sanctity, swear- 
ing by a creature which the Scriptures condemn, yea the 
caricature of an oath, and therefore a dangerous form of 
speech, evidently tending to strip the proper oath of its 
sacred meaning and solemn force. To such persons we also 
say : " Swear not at all." 

It may sometimes be necessary, even in private conver- 
sation, to make our word emphatic, and to add force to a 
declaration, as Jesus did when He said " verily," and as 
Paul did when he said " God is my record" (Phil. 1 : 8). 
So men sometimes — sparingly it should be — give assu- 
rance by saying " indeed," " upon my honor;" but this is 
a very different thing from the habitual and needless use 
of sacred words and empty oaths. Where everything is 
emphatic, emphasis is lost. 

Therefore the civil oath, in its proper form and place, is 
both right and needful. 

In the ideal State — the final form of the kingdom of 
heaven, in which the life and spirit of Christ in us have 



232 NOTES ON THE 

reached their full development — the oath will not be 
needed, because there every one will speak from the per- 
fect spirit of truth within him, and his word will abso- 
lutely be yea, yea, nay, nay. 

Here, however, the oath is needed, " to confirm fidelity 
and truth, to the glory of God and the safety of our neigh- 
bor " (Ques. 101). 

But in its use men should be careful. Too often it is 
administered by the officer and taken by the individual, in 
such careless, rapid, rattling, irreverent way as greatly 
to lessen both its force and solemnity. 

(4) The form of the civil oath is very difierent in diflfer- 
ent countries. The heathen who know not the true God, 
swear by their own gods, and in their own rude way, ac- 
cording to their notions of reward and punishment* 

The Jews swore by the name of Jehovah (Deut. 6 : 13), 
lifting up the hand (Gen. 14 : 22), laying the hand on the 
head of the accused (Lev. 24 : 14), and facing the altar 
(1 Kgs. 8 : 31). 

In Christian countries, the oath is based upon belief in 

* The ancient Eoman, swearing by Jnpiter, holding in his hand 
a stone, said : " May I be cast out from country and kindred, as T 
now cast away this stone, if I speak not the truth " — and cast away 
the stone. The Brazilian raises his hand to heaven, and calls down 
upon himself the thunderbolts of heaven. Natives of New Guinea 
swear by sun, mountain or weapon : ''May the sun burn me — may 
the mountain crush me— may the weapon wound me — if I lie." 
In Siberia where the bear is worshiped, men take their oath on a 
bear's head, praying that the beast may devour them if not true to 
their word. The hill tribes of India, in like manner and sense, 
swear by the skin of a tiger. The Hindoo swears by the sacred 
Ganges. The Bedouin Arab swears by a broken straw, and the 
Chinaman by a cock's head, aa if to say, '* So be done unto me if I 
lie." 



HEIDELBERG CATECHISM. 233 

the true God, who will surely punish perjury. As the 
atheist cannot take the oath, so to allow heathen to 
swear in our Courts by their own gods and in their own 
rude way — as where a Chinaman swears by a cock's head, 
and a Japanese over two bits of burning paper — is both 
dangerous and wrong as well as needless (Ex. 23 : 13). 

Two forms of oath are used among us, called swearing 
and affirming. The difference is important, and should 
be explained to the young. 

Swearing. 

a). The individual assents to the oath, either by kissing 
the Bible or Gospels, or by laying his hand upon the book, 
which is a very early English custom of expressing an ado- 
ration for God's name, word, law and authority. As early 
as the sixth century, the Latin form of oath in use in 
Europe was : " So may God help me, and these holy Gos- 
pels." 

b). Instead of kissing or touching the Bible, he may 
swear with the uplifted hand, as an appeal to God to wit- 
ness truth and sincerity. This indeed is scriptural. See 
Gen. 14 : 22. In Ex. 6 : 8, " I do swear," literally means 
" lift up my hand " (Deut. 32 : 40). In Ezek. 20 : 5, 6, 
thrice lifting up the hand is the sign of God's oath of the 
covenant. So the Apocalyptical angel swore (Rev. 10 : 5, 
6). Indeed in Ex. 20: 7, "Take" literally means "lift 
up," implying the lifting up of the hand in using God's 
name. ■ 

Affirming. 

This also is an oath, but it omits the name of God. 
The form is, " Do you solemnly, sincerely, and truly de- 
clare and affirm ?" It is used by those who have conscien- 



234 NOTES ON THE 

tious scruples in regard to using God's name in tlie oath, 
interpreting Matt. 5 : 34-37 literally. Others refuse to 
swear, but will affirm, because they think the common 
oath is greatly abused, — taken for every trifle, taken so 
carelessly, esteemed so lightly, — and they will discourage 
its use by simply affijToing. 

(5). Perjury is taking a false oath, calling upon God, 
the absolute Truth to witness a lie, and so putting Him 
on a level with the devil (John 8 : 44). Of course every 
lie is a kind of perjury, because God always is witness ; 
but in the oath we formally and specially call Him to wit- 
ness ; and perjury is a most heinous sin against the Lord 
God (Zech. 8 : 17). 

The oath of evidence is very comprehensive : ''' That 
you will speak the truth, the whole truth, and nothing but 
the truth," shutting out untruth, omissions and additions. 

The most common form of perjury in giving evidence 
is by withholding the truth, evading questions, and slip- 
ping through the cross-examination. The object of these 
questions is, not to force truth from the individual, but to 
assist him in giving it. And many a witness goes down 
from the stand, smiling over his shrewd success in with- 
holding truth, perhaps not knowing that that is as truly 
perj.ury as if he had not spoken a word of truth. In- 
deed he is perjured even if he fails in withholding truth. 

Of course the deepest perjury is the violation of the 
Church vow, because this is the highest possible form of 
oath, a three-fold oath, in the name of the holy Trinity. 
It is taken in Baptism, confirmation, the Lord's Supper, 
ordination and installation. Hence wilful unfaithfulness 
in office or in Christian living is a real perjury. 

The sanctity of the oath must be fully maintained, or 
we as a nation will fall. If the time should ever come 



HEIDELBEKG CATECHISM. 235 

"when the oath is generally regarded simply as an ancient 
formality, so that the individual may take it, and then, 
like the Abyssinian chief, scrape it off his tongue and spit 
it out — woe unto us, because this divinely appointed bond 
of truth between men has been broken. 

3) Not onl7 ... but also by rash swearing. This 

refers mainly to our sadly common profanity. While 
cursing and perjury are to be regarded as high violations 
of the third Commandment, rash swearing must not be 
regarded as a light offence. This is the force of " not 

only but also." For rash swearing, the Tri- 

glott has " unnecessary oaths." 

Here we may first mention rash vows. A vow is a pro- 
mise made to God, to do or not to do something. It dif- 
fers from the oath in this, that it is a personal matter be- 
tween the individual and God, and relates not to truth, 
but to sincerity of purpose. Hence Eccles. 5 : 2-5. 

A rash vow is promising to do what we cannot do, 
what we perhaps cannot do, or what we should not do — as 
that of Jephthah (Judges 11 : 30); Herod (Matt. 14: 7) ; 
forty Jews (Acts 23 : 12). Such a vow must be broken. 
The sin lies not in breaking it, but in making it. Keep- 
ing it only adds sin to sin. 

Profanity is not only a wicked but also a vile use of 
God's holy name. Many are profane from habit, and 
many are so only in anger or other excitement. Pro- 
fanity is the opposite of prayer. As Christians pray from 
a sense of weakness, so the wicked swear, appealing to God 
and to creatures, to strengthen their word. 

It makes one shudder to hear poor, short-lived, helpless 
man, recklessly and irreverently using the titles of Father, 
Son and Holy Ghost, in all their variety and sacredness, 
whether in the way of idle mention, or w^hether in the 



236 NOTES ON THE 

form of excited cursing, making no difference between the 
holy and the profane (Ezek. 22 : 26), seeming not to 
know, or not to care, that His name is " glorious and 
fearful " (I^eut. 28 : 58). 

Profanity is not only the wicked use of God's name, but 
also the trifling use of other words of sacred meaning 
(heaven, hell, damn, curse, thunder, Jerusalem), besides 
the senseless halfway oaths which are so common ("by 
George," " by Jupiter"). Indeed many use words without 
knowing their meaning. " Zounds," an expression of ancrer 
or wonder, is a contraction of " His wounds " (John 19 : 34). 
" Dickens " is only the shortened form of de'il-kin, which 
means a little devil. " Laws-a-mercy," a corruption of 
La or Lauk, " Lord, have mercy." " Egad " means by 
God. 

Profanity in all its degrees is foolish, degrading, undig- 
nified and unworthy of a gentleman — not to say Christian. 

The great and good Washington, in his military orders 
calls profanity " a foolish and wicked practice," .... 
" a vice so mean and low, without any temptation, that 
every man of sense and character detests and despises it " 

"an unmeanino; and abominable custom " 

. . . . "as unprofitable as it is wicked and shamefal." 

Some men say they cannot help swearing, but they can. 
They swear not before their mother; nor before their 
minister ; not in the parlor before ladies ; not at a funeral. 
They swear elsewhere because they are ^nlling to do it. 

No sin is more sillv, none so inexcusable, What does it 
bring you ? Old Herbert says : 

** Lust and wine plead pleasure ; avarice, gain ; 
But the cheap swearer, through his open sluice, 
Lets his soul run for nought." 



HEIDELBERG CATECHISM. 237 

Lie, steal, kill, drink, gamble, and jou have something ; 
but in swearing you do the devil's bidding utterly without 
reward. 

Especially is profanity painfully unbecoming in a pro- 
fessing Christian. To him the sacred names and attri- 
butes of the Holy Trinity should be above all such vain 
use, which harms not only himself but also others, who of 
necessity lose confidence in both him and the Church. 

Under the Old Testament, profaning the name of God 
was punished with death (Lev. 24: 10-16), showing how 
hateful this sin is before God. 

Even our State laws punish not only gross blasphemy 
but also common profanity ; because, how can he rever- 
ence the civil oath who habitually profanes the name of 
the only true God by whom he swears ? And swearing 
before the young is just so much towards dragging the 
civil oath down to a formality. 

4) Nor by silence or connivance. We must not our- 
selves profane or abuse the name of God, nor allow it to 
be done by others, so far as we have power to prevent it. 
" By silence." When men do it in our presence, we must 
not let the sin go unrebuked. If we dare not rebuke it in 
words, we yet should show our detestation of it by looks 
and actions. " By connivance." When children or schol- 
ars do it, parents and teachers are partakers of the horri- 
ble sin, if they wink at it, for they are bound to rebuke it. 



HOW IVIUST WE USE THE NAME OF GOD ? 

^th fear and reverence. This is the positive side of 

Question 99. We must use His names, titles, and attri- 
butes thoughtfully and reverently in conversation, hum- 
bly and devoutly in worship, sincerely and faithfully in 



238 NOTES ox THE 

oatlis and vows. We wrong the name of God in two 
forms of irreverence : — 

1) In worship, when we carelessly read or hear His 
word, when we sing, pray or give alms, without the spiiit 
of devotion. Alas how often we do this ! Indeed many 
persons who are impenitent and unbelieving, careless and 
even immoral, join with Christians in hymns and prayers 
that express the deepest penitence, faith, love, and con- 
secration — not for a moment thinking that this is taking 
His name in vain (Ps. 50 : 16 ; Matt. 15 : 8). 

2) Tlioughtlessly in Conversation. Many good people 
use it in hasty exclamations of surprise or fear : " My 
God," "Good Lord," "Great Heavens," "Merciful 
Father." This is very wrong. 

So they appeal to God for the truth of their words, not 
solemnly and needfully, but thou2:htlessly and from mere 
habit : " As true as God hears," " I declare to God ;" — a 
kind of private oath, to strengthen confidence in their 
word, for^ettino; that a man's own word should be enouo'h 
(Matt. 5 : 37 ; Jas. 5 : 12). But all such appeals imply 
doubt in regard to the truth, and instead of strengthen- 
ing really weaken the word spoken. Indeed this thought- 
less use of God's name borders on profanity, encourages 
it, and often leads to it. X 

Question 100 treats of the greatness of this sin. It is 
" horrible " (Ques. 99), and " heinous," and " there is no 
sin greater." Its greatness is seen, too, in God's punish- 
ment of it, namely with death, and also in the fact that 
His wrath is kindled even against those who do not pre- 
vent and forbid it. 

God adds a peculiar warning : " The Lord will not hold 
him guiltless that taketh His name in vain." Men may 
think it a small sin, and pass it by ; but God will call 



HEIDELBERG CATECHISM. 239 

them to account for it. And this warning is so terrible, 
because the penalty is undefined. 



THIRTY-EIGHTH liORD'S DAY. 



THE FOURTH COMMANDMENT. 



THE DAY OF GOD. 

Remember the Sabbath-day to keep it holy. Six days shalt 
thou labor J and do all thy ivork. But the seventh day is the 
Sabbath of the Lord thy God : in it thou shalt not do any 
work, thou nor thy son, nor thy daughter, thy man-servant, 
nor thy maid-servant, nor thy cattle, nor thy stranger that is 
within thy gates. For in six days the Lord made heaven 
and earth, the sea, and all that in them is, and rested the 
seventh day : wherefore the Lord blessed the Sabbath-day, 
and hallowed it. 

Question 103. "Wliat doth God require in the fourth command? 

Answer. First, that the ministry of the gospel and the schools be 
maintained ; and that I, especially on the Sabbath, that is, on the 
day of rest, diligently frequent the Church of God, to hear His 
word, to use the sacraments, publicly to call upon the Lord, and 
contribute to the relief of the poor, as becomes a Christian. Secondly, 
that all the days of my life I cease from my evil works, and yield 
myself to the Lord, to work by his Holy Spirit in me, and thus 
begin in this life the eternal Sabbath. 



24*) ^'OTES ox THE 

^fATTBi: A2rD itZAXCS-G OF THE LOED's DAT. 

1) Crod appointed it It rests not npon custom, nor jet 
upon Cliurcli law, but on the divine command, " Keep it 
holv, for the Iiord ble^ed the vSabbath-day and hallowed 
it."* Onlr on this divine basis can it stand forever. 

2 (t ited U for the whole hwanan family. This 

is evident irom its early institution, namelj, not first at 
Mount Sinai, but in Eden (Gen. 2 : 3). The Sabbath is 
older than sin- Therefore Xoah observed a septenary divi- 
sion of time (&en. 8 : 10, 12) ; and Jacob also (G^en. 29 : 
27} ; and the Hebrews, two hundred and fifty years after- 
ward (Ex. 16 : 22-30 ( : so that at Sinai God simply said, 
" Semember the Sabbath dav," as a dutv alreadv well 
known to Tfi?; people. Likely it was the only Command- 
ment of flie tea which was not new to them. 

Hence the Sabbath was not a Jewish ceremonial like 
their feasts and tithes) nor a national institution iike 
their cities of refuge and boundaries) but appointed for 
the whole human race. 

Therefore Christianity did not set it aside. Certain 

* "Hie fonrth CommandmeDt does not forbid keeping odier days 
holy. God Him?rl; ;r: iTzer iij; :o be kept holj nnto Him, toch 
&ste and fesUTai- Lr- Li; i-ii > : 

The Pas&:-Tr :Ii ; :-S : iiiy days later, Pentecost f2o: 15-21) ; 
Feast of T?i rri: : .f ^ ir. A .:.:nin .23 : 31-43 ; six days before this 
theGrec: if :: A: i-r _rr.: 23: 27-32). The three nrst were the 
great yearlr feasts wMdi all male Hebrews had to attend (Ex- 23 : 
lJr-17; D«it 16: 16). 

So Christianitr has always had its holy day^ cdgnxoecaaraiiDg the 
great historic^ :&cis oi redemption : Christmas, Good Friday, 
Easter, Aseeoaon Thursday, and TVhitsontide or Pentecost. And 
now as thai, wily he can acceptably and profitably keep these festi- 
val days, who Mthfollj keeps the Lord's Day holy. 



HEIDELBERG CATECHISM. 241 

ceremonial penalties and restrictions were set aside : the 
death penalty (Ex. 35 : 2), and the forbiddance of certain 
work (Ex. 35 : 3, Num. 15 : 32-36) ;* but these were no 
part of the Commandment, and so only the Commandment, 
in its moral substance and force, binds us (Col. 2 : 14). 

So the change of day, from the seventh to the first, set 
aside not the Commandment, but only an accidental ele- 
ment of it. The seventh day commemorated God's work 
of creation and His blessed rest, as well as the deliver- 
ance from Egypt (Deut. 5 : 15). Christ and the Apostles 
changed itf to the first, to commemorate the greater 
new creation in Christ and His blessed resurrection rest, 
and our eternal redemption from sin. But the unchange- 
able, moral substance of the Commandment remained, J 

* Other restrictions were afterward added ; but Christ wiped 
them out by a single wave of His holy hand (Mat. 12 : 1-8 ; Luke 
13: 14-17). 

f Nothing is directly said in the New Testament about this 
change ; but that it was made, is plain from the following facts : 

(1) Christ, after His resurrection, twice appeared to the disciples 
on the first day of the week (John 20 : 19, 26). (2) The Christian 
Church was founded, by the coming of the Holy Ghost, on the first 
day of the week, (Acts 2 : 1). (3) The Christians held their public 
worship on the first day of the week (Acts 20: 7; 1 Cor. 16 : 1, 2). 
(4) The witness of the Church Fathers: Justin Martyr, A. D., 166, 
says : " On the Lord's Day all Christians in the city or country 
meet together, because that is the day of our Lord's resurrection." 
Athanasius, A. D. 326, says: "The Lord transferred the Sabbath to 
the Lord's Day, being the first day of the week." Augustine, A. d. 
360, says : " The Lord's Day was by the resurrection of Christ 
declared to Christians, and from that time it began to be celebrated 
as the Christian festival." Ambrose, A. d. 380, says : " The Lord's 
Day was sacred or consecrated by the resurrection of Christ." 

J) Just as we change the hour of its beginning from evening to 
midnight. 

16 



242 NOTES ON THE 

namely, the seven tli part of time shall he kept holy unto 
the Lord. 

As Christianity gave us a new day, so also a new name 
for it,—" the Lord's Day " (Rev. 1 : 10). 

3) God appointed it to he kept holy, to be used for its 
own sacred purposes, rest of body and activity of soul, in 
commemoration of the finished works of creation and re- 
demption, and to minister to our own holiness. So it be- 
comes a type of, and a preparation for, the eternal Sab- 
bath rest (Heb. 4 : 9). 

It will not do to say, as the Plymouth Brethren of Eng- 
land held, that all days are alike ; for God Himself made 
this to difier (Gen. 2:3; Ex. 20 : 11), not in light or 
length, but like the garments of Aaron (Lev. 16 : 4), and 
the vessels of the tabernacle (Lev. 8 : 11), set apart from 
a common to a sacred use. 

Therefore whatever hinders a proper keeping of the 
Lord's Day is forbidden — to self, children, servants, cattle 
and strangers, because all need it. 

(1) We must lay aside from hand and heart, our daily 
work, that the Lord's work may be taken up. Six days 
are for man, and one is for God. 

" Hallow the day which God has blessed, 
That thou and all thy house may rest ; 
Keep hand and heart from labor free, 
That God may have His work in thee." 

Nor is this an arbitrary command. A deep law of our 
nature ^ requires man to use the seventh part of his time 
in resting and refreshing his body. 

■^ France found her tenth day of rest a great blunder. Statistics 
prove that railroad men who have no Sunday rest, grow prema- 



HEIDELBERG CATECHISM. 243 

Truly tlie Sabbath was made for man (Mark 2 : 27). 
God made both it and him, and therefore made it to meet 
his physical and moral wants. As He suited air and food 
to man, so He appointed certain unchangeable proportions 
of labor and rest. '• Six days shalt thou labor." The 
Sabbath is a physical necessity (Ex. 23 : 12).* 

(2) The Commandment forbids all worldly amusements, 
games, plays and w^eek-day reading (school books, profane 
history, the common newspaper, &c.), because these things 
hinder us from keeping the day holy unto the Lord. 

(3) For the same reason, it forbids travel and visitation, 
by car, boat, or private conveyance. This neither rests 
the body nor refreshes the soul, but necessarily interferes 
■with the holy duties of the day. It is as inexcusable as it 
is common. 

turely old, and are unusually liable to certain forms of disease. 
The average life of European Jews, who strictly keep their Sabbath, 
is ten years longer than that of European Christians, who so largely 
have no Lord's Day rest. The same thing is true even of beasts. 
Teamsters and drovers say that those resting on Sunday will be as 
far on by Saturday as those who drive seven days. The statistics 
of New York and Philadelphia Street Car Companies show that 
horses that run without a seventh day rest, take more feed than 
others, and wear out ranch sooner. The Lord's Day is a physical 
necessity. 

^ For this reason, in part, the civil law protects the Lord's Day, 
by declaring what shall not be done, and leaving the divine law 
and the individual conscience to say what shall be done. The State 
does this by divine right. This land is neither infidel, Mohamme- 
dan, Jewish nor sectarian, but Christian ; and the Lord's Day is 
the ancient, commonly accepted day of rest. Therefore, the State 
protects the Lord's Day as a public good, necessary to the physical 
and moral health of society. (Florida and Louisiana are the only 
States that have no laws recognizing and protecting the Lord's Day.) 



244 XOTES ox THE 

4) Xow, while tlie Commandment forbids these things, 
it yet is not a law without mercy, hut allows works of mercy, 
necessity and piety. Christ Himself taught that certain 
work might be done. An ox or an ass fallen into a 
pit maybe lifted out (Luke 14: 5 . Beasts may be fed 
and watered. A wreck of cattle cars may be taken up, 
in mercy to the animals. A physician must care for the 
sick and the wounded, and good people must visit them 
(Matt. 12: 10-13; Luke 13: 11-17 . Fire and flood 
must be fouo-ht then as on anv other dav. Sometimes 
death or burial makes both work and travel necessary. 
[Ministers must both travel and preach ; and sextons must 
make fires, ring bells, and dust churches (Matt. 12: 5). 
But many people abuse this mercy of God. They risk 
life waiting: till Sarurdav evening: to take medicine : and it 
is shamefully true that physicians have more patients on 
Sunday than on any other day. Much too that is done in 
the name of the dead (funerals and great feasts on Sun- 
day), is simply Sabbath-breaking. Yea, much visitation 
of the sick on Sunday is no better, especially when it in- 
terferes with public and private religious duties. 

5) Sow, then, shall the Lord's Day be spent/ Surely 
not in sleep and idleness. These no more honor God than 
work. He appointed not only the day, but also its duties. 

(1) In public icor-ship. — Man has not only a body need- 
ing rest, but also a soul needing refreshment.'*" Then, too, 
the dav is not onlv for the srood of man, but also for the 
glory of God. It is the Lord's Day. " The Lord blessed 
the Sabbath Dav and hallowed it." Hence man, laving: 

* Tkat the Lord's Dav is not merelv for bodilv rtst is seen in the 
simificant fact that man's first Sabbath was the first whole dav of 
Adam's life, before bodilv weariness was possible. This was to 
honor God and prepare Adam for his work. 



HEIDELBERG CATECHISM. 245 

aside work and care, from liand and heart, shall keep the 
day holy by taking up the Lord's work, joining heartily 
and sincerely in public worship (Ps. 122 : 1, 2). As the 
soul is higher than the body, the true way to rest the body 
is to refresh the soul. To this end the Catechism says, 

the ministry of the Gospel and the Sohools must be main- 
tained : the ministry, because they devote their whole 
time to their sacred work (1 Cor. 9 : 14 ; Constitution, 
Art. 14) ; and the Schools for the education of the young, 
and of young men for the ministry. This refers espe- 
cially to the system of parochial schools. For this very 
purpose the Catechism was divided into fifty-two Lord's 
Days. 

Frequent the Church of God. The Catechism says 

nothing about what we must not do on the Lord's Day, but 
positively insists on public worship. Diligently, with 
earnestness and regularity. To hear . . . to USO • • • tO 
call . . • to contribute, expresses the different parts of 
public worship. 

(2) In private worship, reading and meditation. The 
Bible, Church books. Church papers, and similar edifying 
matter, have a peculiarly soothing and strengthening effect 
upon the soul. 

The Lord's Day should not be kept with gloom, silence, 
fasting and close confinement, making it cheerless, griev- 
ous and distasteful to the young ; but it should be the 
most pleasant, gladsome and enjoyable day of the seven— 
as the memorial of Christ's resurrection deserves to be. 

Such faithful and devout use of the Lord's Day makes 
it a joy and a blessing to the Christian, a real and com- 
forting preparation for the eternal Sabbath-rest of the 
saints on high. 

All this is possible, only as J cease from my evil works. 



246 NOTES OX THE 

Keeping the Lord's Day holy cannot he separated from 
godly liying tiixough the six days that follow it. Ceasing 
firom an is negatiye. Therefore I must also yisjld Dysslf 
to t hfi Lord, ^ho can work in me by the Holy Ghost, not 
perforce, but only as I yield to His gracious activity. 



GES TP . AT . 

1) We need a beUer ie^mg of ft« Lord's Day. Grod 
lias set it for a sign between Him and His people (Ex. 
31 : 12-17), always to remind them of His covenant of 
grace and works of mercy ; bat many Christians destroy 
it, by makbig it much like other days, by work, bu^e^, 
planning, visiting, idl^oess^ n^ert of God's house, street 
parading, -writing letters, improper reading, ever longiug 
fcff its close (Amos 8 : 5). It is not a nose of wax to be 
shaped by each for himselt We need a deeper sense of 
the sacredness of the day as a divine institution: — the 
liord's Day. "We should have a zeal for it like ^^ehemiah's 
CS"eh.ia:' 15-22). 

We need a strong, healthy Ckrislian aenfiniQii and 
habit, also, because great efforts are making to break down 
the Lord's Day ; and if this pillar fall, with it will &Jk. 
also much ^^ which we highly prize. 

A better obssrance of the day is one of the great 
questions of American morals, on which largely depends 
the safety and pioeperity not only of the iu'lividual bat 
also of the nation (Jer. 17 : 21-27). 

Sabbath-breaking is a root sin. firom which srrow many 
oUieis. Directly and indirectly it leads to worse things — 
if worse can be — to lower views of duty and to lower hab- 
its of life. This drauoralizing process repeated ia ten 
tboasand ^milies, will soon drag our American Sunday 



HEIDELBERG CATECHISM. * 247 

down to the level of the European* — which may God in 
mercy forbid ! 

2). Our danger. Our own quiet Sunday is losing its 
quietness. Many places of public and private business 
are open ; railroads, ferries, steamboats and liveries often 
do their largest business on the Lord's Day. Even our 
statesmen and government-officers do much to encourage 
Sunday desecration. Our great rail-road and manufactur- 
ing corporations have, in the twenty-five years past, done 
much to hurt the Lord's Lay, lowering both public senti- 

* The European Sunday is very different from ours. In cities 
and large towns, places of business are open, the whole or part of 
the day ; concerts, theatres and other amusements do their largest 
business ; halls, parks, public gardens and drinking places are full 
of people. While this is true of Germany and Prussia, France 
also has no proper Sunday. Her Sunday is a great public holiday, 
for elections, parades, military reviews, and other such demonstra- 
tions, besides general private desecration in all possible forms of 
both amusement and crime. 

The inevitable consequence of all this for Europe has been the 
decay of religion and the demoralization of the people. Prison 
and criminal statistics prove that a large proportion of crime — 
quarrels, fights, murders, unchastity, and general immorality — is 
plainly traceable to widespread Sunday desecration, by dancing, 
drinking and all forms of frolicking. 

Hence many leading men of Europe, statesmen, theologians, 
scientists and philanthropists, are now making special effort to se- 
cure a better observance of the Lord's Day — urging it even upon 
the ground of bodily health and public morals. 

At the great World's Fair at London, in 1851 and 1862, the question 
of opening was not raised ; and at Paris in 1867, and at Vienna in 
1873, the question of dosing was not raised — so different is the 
national conscience, and the moral spirit of the several countries. 
At Paris and Vienna the English and American exhibitors, at least 
the Protestants, kept their exhibits covered, teaching Europeans 
a lesson on the American Sabbath. 



248 ' NOTES ON THE 

ment and public habits ; and our Sunday mails and post- 
office deliveries have become so familiar, that few people 
think of their flat denial of the divine saying, " The 
seventh day is the Sabbath of the Lord thy God." 

A certain class of men, many of them educated and in- 
fluential, calling themselves " Liberals " (as though Chris- 
tians were narrow or bound), misquote Christ's deep say- 
ing, " The Sabbath was made for man ;" as though He had 
lowered the standard of morality and lessened the strict- 
ness of the old divine law. 

Why did He say that ? The Jews, overstraining the 
Sabbath law by their vain traditions, would not allow 
even works of necessity and mercy (Matt. 12:1, 2 [see 
Deut. 23 : 25] ; Matt. 12 : 10). Stripping it of their per- 
versions. He shows that the Sabbath, as means to an end, 
must yield to his occasional necessities. 

But men now take advantage of this teaching, and 
overstrain the divine law as much as did the Jews, only 
in the opposite direction of looseness. 

They count the Lord's Day a time simply for man's 
bodily rest and recreation ; and then, with a show of supe- 
rior mercy and love for the poor, insist on running street 
cars, opening public libraries,* having popular lectures, 

* What folly ! In 1872, public libraries in Boston, New York 
and Baltimore were opened on the Lord's Day for young men, that 
they might be kept from dangerous places and associations ; but 
after two years' trial they were closed as a failure. Only one-tenth 
of the visitors were young men. 

So in regard to Parks and other places of recreation. One Sun- 
day in October, 1875, five thousand three hundred and seventy-six 
pleasure carriages entered Fairmount Park, Philadelphia. Not the 
poor, but the rich and the middle classes want these things ! 

In June, 1877, an effort was made in the British Parliament to 
allow the opening of the National Museum and Galleries on Sun- 
day, but failed by a vote of 229 to 87. 



HEIDELBERG CATECHISM. 249 

holding sacred concerts, and throwing wide open the pub- 
lic Parks, Zoological Gardens, Museums, and Art Exhibi- 
tions — as if these things could meet the physical and reli- 
gious wants of man, and as if so men could honor God and 
hallow His day ! 

The effects of this upon the public health and morals, 
will, of course, be the same here as in Europe ; and good 
people know that God will avenge Himself and rebuke 
such dishonor of His day and authority. 

What now is our duty ! All good people must carefully 
study this question ; set themselves right before God and 
men upon it ; protest by voice and vote against all Sab- 
bath desecration ; and in all possible ways help to elevate 
public sentiment on this subject. 



THIRTY-NINTH LORD'S DAT. 



THE FIFTH COMMAJSTDMENT. 



THE RULERS OF GOD. 

JSonor thy father and thy mother, that thy days may he long 
upon the land which the Lord thy God giveth thee. 

Question 104. What doth God require in the fifth command? 

Answer. That I show all honor, love, and fidelity, to my father 
and mother, and all in authority over me, and submit myself to 
their good instruction and correction with due obedience ; and also 
patiently bear with their weakness and infirmities, since it pleases 
God to govern us by their hand. 



250 NOTES ON THE 

The Commandments follow a beautiful order : God, the 
worship of God, the name of God, the day of God, the rulers 
of God. This makes it easy to say to which table the fifth 
belongs. The words "father and mother," make one think 
of the second table, and so it often is thrown ; but reason- 
ably it belongs to the first, because : 1) So the Jews placed 
it. 2) Parents are not our equals, but rulers of God, and 
therefore our duties to them are not to be classed with 
duties to our neighbor. 3) Paul giving the second table 
does not include this Commandment (Pom. 13:9). 



I. WTIAT THE COMMANDMENT REQUIRES. 

1) That I show all honor or reverence, because they 
are over us as the rulers of God. Lovo, because they are 
our parents, and in God's stead, with inexpressible love 
towards us (Gen. 46 : 29). Fidelity or faithfulness, a 
prompt, cheerful and trusty obedience in the daily duties 
of life, due from us not only as inferiors but especially in 
return for their daily devotion to us. 

2^ Submit myself . . . with due obedience. " To their 

good instruction :" the child knows not what is right, 
needful and best ; and so he must be taught. " To theii 
good correction :" he is not only ignorant, but prone tc; 
go astray, and so must be " corrected," set right. Often 
this involves punishment ; but, though painful, the child's 
temporal and eternal good requires it. The parent must 
be as faithful in this the kingly office, as in the prophetical 
and priestly. 

Now, to all this good instruction and correction, God 
commands us to submit, not with frowns, anger, and con- 
tempt, but '' with due obedience," having faith in their 
love and wisdom, as well as reverence for their age and 



HEIDELBERG CATECHISM. 251 

position. Children often think parents are exacting, se- 
vere, arbitrary, unreasonable, — and learn their mistake 
only too late. Safety lies in meek submission. 

3) Patiently bear with their weakness and infirmi- 
ties. These belong to all men ; and with these, in the 

parent, the child must patiently bear. 

A weak mind, a bad temper, a peculiar disposition, odd 
habits, weak nerves, besetting sins, bodily deformity, and 
especially second childhood with its many wants — yea all 
faults and failings of body and mind — all this the child 
must not rebuke, expose, mock at, or trifle with, but 
kindly and patiently bear, remembering several things : — 
much of this the parent cannot help ; how much the 
parent has done for him ; how much and long the parent 
both bore with the child's weaknesses and infirmities ; the 
child's filial love should blind him to these failings ; and 
God commands this patient bearing. 

4) All this must be done from the right motive, namely, 

Since it pleases God to govern us by their hand. They 

are His rulers, speaking and acting in His name and by 
His authority (Rom. 13 : 1-7). Therefore to them we must 
give reverence, love and obedience. 

A child may have more wealth, talent, fame, education, 
cultivation, social position or other superiority than the 
parent ; but yet he must honor father and mother. The 
holy Saviour was subject to His parents at twelve (Luke 
2 ; 51), and cared for Mary with His dying lips (John 19 : 
26). Solomon was the King of Israel, but as a son he 
must bow to his mother (1 Kgs. 2 : 19). Washington also 
gives us a beautiful example of this. 

The fifth Commandment is not negative, but as the 
negative Commandments require just the opposite of what 
they forbid, so this of course forbids the opposite of what 



252 NOTES ox THE 

it requires — irreverence, disrespect, hate, contempt, stub- 
bornness, disobedience, rebellion, rudeness, impudence, un- 
kind words or acts, murmuring, ingratitude, bad manners, 
toward all these rulers of God. 



n. THE PEO:viiSE. 

"That thy days may be long upon the land which 
the Lord thv God' sriveth thee." Paul calls this " the first 
commandment with promise," that is, with promise ex- 
pressed (Eph. 6: 2). 

The meaning is plain. Dishonoring the rulers of God 
will surely shorten days. Contempt, hate and disobe- 
dience will bring early death. The wicked sons of Eli 
(1 Sam. 2 : 25) and the rebel Absalom (2 Sam. 18 : W) 
are examples. Others and very sad ones, are found in 
every community. 

The reason also is plain. Violation of this com- 
mandment leads to manifold other sins, to bad company, 
late hours, fatal risks, and dangerous habits, to disgrace, 
ruin, accidents, disease and death. How often life is lost 
through disobedience ! Even to-day, yet, death is the 
penalty. 

Length of days, then, is not an arbitrary promise, but 
lies in the verv nature of Gt)d's croyemment. 



ft 



m. GESEEAL EEMAEK3. 

Pather and mother are mentioned * first because they 

are the first rulers of God with whom the child has to do. 

* Yes, and mentioned together, as equally over the child, and so 
equally to receive his reverence, love and obedience ; though manv 
children are allowed to make a great difference between father and 
mother. 



HEIDELBERG CATECHISM. 253 

"The family is a little kingdom patterned after God's 
greater kingdom. In a civil view, the father is legislator, 
judge and executive ; in a religious view, he is prophet, 
priest and king." 

The family is not only of divine appointment, but also 
the foundation of society, moulding all above and beyond 
it, and making both Church and State what they are, so- 
cially and morally. 

The tender, pliable child, taught and trained in the 
family, carries the family life, spirit, habit and culture 
into the school, the Church and the State. He will, more- 
over, love and obey in later life and in other relations, only 
as he has learned the holy habit at home ; and all this is 
truly only a single step toward that supreme honor which 
is due to God the Heavenly Father. 

On this account, without doubt, so much stress is laid on 
this commandment. SeeDeut. 27 : 16 ; Prov. 6 : 20-23 ; 
20: 20; 23: 22. 

Yea, so important is this duty, that God directed the 
stubborn son to be put to death (Ex. 21 : 15 ; Deut. 21 : 
18-21). Of course, this was a ceremonial penalty. It 
was not in the Commandment, but only in the Jewish law, 
and so is not binding on us ; yet is not death to-day yet 
truly the penalty, as implied in the promise, " that thy 
days may be long " ? 

The New Testament lays equal stress on filial obedience. 
See Eph. 6 : 1-3 ; 1 Tim. 5 : 4. And one element of the 
'' perilous times in the last days," will be disobedience to 
parents (2 Tim. 3:2). 

From all this it is easy to see why, in the Commandment, 
father and mother are first mentioned. 

2) All in authority are included in the general term 
father and mother, both in Church and State, such as 



25-4 NOTES OX THE 

teachers, pastors, elders, deacoas. all civil officers, guar- 
dians, masters and the aged. 

Grod says : '* Thou shalt uot revile the gods (judges, 
magistrates), nor curse the ruler of thy people " i^Ex. 22 : 
28\ 

David called King Saul " master," "the Lord's anointed"' 
and •• father" {I Sam. 24 : 6, 11). 

Peter exhorts Christians to honor civil rulers i^l Pet 
2 : 13, 14, 17) ; and Paul, rulers in the Church <,1 Thess. 
5 : 12. 13\ So Heb. 13 : 7, 17. 

This commandment includes also the duties of servants 
to nir^: v^ ^Eph. 6 : 5-7; Col. 3 : 22^ ; of wives to hus- 
bands ^Eph. 5 : 22-24^ : and of the young to the aged 
(Lev. 19 : 32). 

The torce of aU this lies in the feet, that all these rulers, 
in feniily, Church and State, have their authority from 
G^od, and as BU.s ministers and servants they are to receive 
such due reverence, love and obedience. 



FORTIETH LORD'S DAT. 



THE SEKTH C03DLi2s"DAlEyT. 



LIFE. 

Thou shalt not hill, 
105> Wiiat doth God require in the sixth command ? 

That neither in thoughts, nor words, nor gestores, much 
les in deeds, I dishonor, hate, wound or kill my neighbor, by my- 
self or by another : but that I lay aside all desire of revenge : also, 



HEIDELBERG CATECHISM. 255 

that I hurt not myself, or wilfully expose myself to any danger. 
Wherefore also the magistrate is armed with the sword, to prevent 
murder. 

Question lOG. But this command seems only to speak of murder. 

Answer. In forbidding murder, God teaches us, that He abhors 
the causes thereof ; such as envy, hatred, anger, and desire of re- 
venge ; and that He accounts all these as murder. 

Question 107. But is it enough that we do not kill any man in 
the manner mentioned above ? 

Answer. No ; for when God forbids envy, hatred and anger, 
He commands us to love our neighbor as ourselves ; to show 
patience, peace, meekness, mercy, and all kindness toward him, 
and prevent his hart as much as in us lies ; and that we do good 
even unto our enemies. 

This Commandment is the first of the second table. It 
stands first, because life is the highest earthly gift of God. 
Human life must not be taken, because that is doing vio- 
lence to the image of God in man (Gen. 9 : 6). Life is 
not ours, but from God, and therefore to be used for His 
glory. 



I. WHAT THE COMMANDMENT FORBIDS. 

1) Murder in all its degrees. These degrees the Cate- 
chism specifies. 

It may be only an inward motion of the soul, '^ in 
thought ; " or this may express itself in harsh and threat- 
ening " words ; " or the countenance (Gen. 4 : 6) may 
show murderous " gestures ;" or this inward temper may 
end in " deeds," bodily acts. 

So there are degrees in the gross act. "We " dishonor " 
man, when we treat him in thought, word or deed not 
as made in the image of God, but as of a lower order. 



256 NOTES ON THE 

" Hate " is murder in embryo. " Wound " is by word or 
act to insult and hurt a man, whether in his feelings or in 
his body. " Kill " of course is the highest degree, the 
actual taking of life. The forms of this killing are 
manifold : — 

(1) War is the most fearful. However necessary it 
may seem to men, such wholesale human slaughter must 
be hateful to God. 

(2) Wholesale murder. As the wrecking of railroad 
trains, whether wilfully by a villain, or carelessly by an 
employee ; defective work or material in the building of 
bridges, houses, churches, halls, &c. ; the adulteration of 
wines and other drinks ; * the use of poisonous matter in 
making candy, vinegar, sugar, soap, hair-washes, &c. 
" Infernal machines," as they are called, come under this 

head.f 

(3) Common murder of an individual. Shooting, 
stabbing and poisoning, are frequent methods. 

(4) Trying to take life, even if not successful. As did 
Saul upon David (1 Sam. 18 : 11, 17). So the Jews did 
to Paul (Acts 14 : 19). So of train-wreckers, duellists 
and others. So God holds the drunkard-maker accounta- 
ble. " Woe unto him that giveth his neighbor drink " 
(Hab. 2 : 15). It is well-known that almost all the 
brandy, whisky, wine and other strong drinks sold at 
hotels and in saloons are drugged or adulterated with 

* The steward of a ship once tried to starve the crew by saturat- 
ing their provisions with coal oil. 

f The most noted of these, in late years, was that of Thomasen, 
in 1875, an inhuman American adventurer, who, to secure heavy 
insurance, tried to destroy a ship at mid-sea, by exploding a case 
of dynamite powder. But it exploded at the port of Bremen, 
killing sixty-eight and wounding half as many more. 



HEIDELBERG CATECHISM. 257 

poisons. Indeed the whole traffic is simply murderous ; 
and they who make as well as those who sell such drink, 
are as truly murderers as he who takes life with bullet or 
knife. 

(5j Helping to hill. Saul of Tarsus threw not one 
stone, but held the clothes of those who did (Acts 7 : 58 ; 
8:1). 

(6) Cruelty in all its manifold forms, to man and beast. 
Sharp goads, heavy whips, the bloody spur, the severe bit, 
shameful abuse and heartless overwork, — are the common 
lot of the horse.* The dog must have ears and tail 
cropped. The French put out the eyes of bull-finches to 
make them sing. Children and servants are whipped, 
beaten frozen, and starved, from wrath and greed. One 
father (?) holds his child's hands on a hot stove. An- 
other ties his boy up by thumbs or heels till almost dead 
and then throws him into a foul cellar among rats and 
vermin. '" Flogging," and other punishments, in some 
schools, are simply brutal. Government penalties are 
often inhuman. Whipping-post, stocks and starvation 
are no part of Christian civilization. The national amuse- 
ment of Spain is the shameful bull-fight, but no better are 
our dog-fights, cock-pits, prize-rings, fox chases and horse- 
races. Even professional " base-ball " is a murderous 
amusement, apart from other serious objections. 

(7) Killing, by another. God calls David the mur- 
derer of Uriah (2 Sam. 12 : 9) ; and Peter calls the Jews 

* The " Society for the Prevention of Cruelty to Animals," or- 
ganized in New York in 1866, and now found in about thirty 
States acting under their laws, is doing a noble work. 

Out of this, in 1875, grew the '* Society for the Prevention of 
Cruelty to Children." Both these have as their friends the leading 
ministers and business men of New York and Brooklyn. 

17 



258 NOTES ON THE 

the murderers of Jesus (Acts 2: 23). God held the 
owner accountable for even a savage ox (Ex. 21 : 29). 
Judge Allison of Philadelphia, fi'om observation covering 
twenty-five years of official life, says the cause of ninety- 
five of every hundi'ed murders, is the use of strong di'ink. 
Now, plainly, the drunkard-makers are largely accounta- 
ble for these very murders ; and he who helps these bad 
men in their bad work by aiding or encouraging them in 
any way, is really killing his neighbor by the hand of 
another. 

2) Suicide or self-murder. This is a sin against both 
God and society. We not only destroy God's highest 
earthly gift, but also cut short our whole usefulness on earth. 

Question 105 speaks first of murder, " That I . . . kill not 
my neighbor ;" and then of suicide, " Also that I hurt not 
myself, or wilfully expose myself to danger." This may 
be done in many ways : — 

(1) The actual, deliberate and immediate taking of life, 
by shooting, hanging, drowning. As Saul (1 Sam. 31 : 4), 
Ahithophel (2 Sam. 17 : 23), and Judas (Matt. 27 : 5). Of 
course, the insane are not accountable for that act, unless, 
as is often the case, their insanity has been brought on by 
their own fault. It is amazing how many business men 
commit suicide ! Perhaps unfortunate, perhaps criminals, 
they fear disgrace, and so in the most cowardly way rush 
into the eternal world to get rid of the troubles of this. 
They are guilty of a double wrong : they not only take 
their own life, but also forsake their helpless families. 
Public sentiment should in every way condemn the deed. 

(2) Reckless risks, whether they end in death or not. To 
risk life when in the line of duty (soldier, fireman, physi- 
cian, nurse, pastor), is noble (1 Jno. 3 : 16); but the reck- 
less risk of life is contemptible as well as very sinful (Matt. 



HEIDELBERG CATECHISM. 259 

4 : 6, 7). Getting on or off moving trains ; trifling with 
fire-arms; carelessness with poison; lighting fires with 
coal-oil ; eating, drinking or working to excess ;* the im- 
moderate use of tobacco ; f gluttony, want of exercise, 
filthy living, tight lacing, bare arms, exposed shoulders, 
thin shoes, and all similar violation of the laws of health, — 
are only so many reckless risks of life, forbidden by the 
sixth Commandment. J 

(3) By drink. How many men are killed when drunk ! 
Truly suicides, for they were unfit to take care of them- 
selves. The death-end is often reached only in the course 
of years, but it is suicide. 

Slow suicide by the use of opium is alarmingly on the 

* A man in Somerset Co., Pa., some years ago, on a bet ate 
twenty-four cold, hard-boiled eggs, and died next day. A Connec- 
ticut baker smoked one hundred cigars in thirteen hours, and lived, 
but was a suicide. A Lancaster, Pa., cigar-maker worked ninety- 
six consecutive hours without rest or sleep. 

t All tobacco contains poison, just a little of course, but enough 
to hurt you in the course of time. Many nice people laugh at this 
idea, but physicians well know it is true. Not all men are equally 
affected by using even the same amount and quality of tobacco ; and 
indeed generally the effect of tobacco-poison upon the body is very 
slow, quiet and secret, so that men may use it a long time without 
seeing or feeling any hurt. But the best medical authority tells us 
that tobacco very seriously hurts the blood, stomach, heart and 
brain, producing nervousness, dyspepsia, heart-disease, vertigo, 
apoplexy, disease of the eye, etc. Without a doubt, as your physi- 
cian will tell you, many of the ailments of men come from the long 
use of tobacco. 

X The Jewish law provided for accidental killins: (Dent. 19 : 4, 5). 
But much that is called accidental is sheer carelessness, and even 
recklessness, which then is truly murder before God, whether it be 
the taking of our own life or that of another. He requires care 
(Deut. 22: 8). 



260 NOTES ON THE 

increase. This ponirarfiil drug is more dimgerous than 
drink, because more secret in its dufects and ct^mnionly 
thooght less disgraceful ; but bevrare ! (The Chinese go- 
Tornment forbids its use as a sdmoUmfc.) 

(4r) Dueling, rioting and pfrize-fightxng are both murder 
and snidde in one act. Two lives are in danger. 

(5) Deutgerows feais are snicdde, as llie trapeze-bar, rope- 
walking and dreos-iiding. Evai racing, lifting and rope- 
jomping are c&esL so eKceasiYe as to end in death. 

3) The Commandment fiirinds ^ao ike catiaes tfrnardex. 
It seons to speak only of tiie Yiable, gross act of kiTKng ; 
and jet Questicm 105 goes berond this, and speaks of re- 
venge as &rKndden. Wbj is this ? Becan% Giod in the 
Comni^n'^ment indades ^ the eanses thereof" — literally : 
" the . :f murder " — ^" such as aiw, hatred, anger, 
and desire :: levenge; and accoimts all these as murder" 
— ^fhidiez mirder," says the Grerman,hiddoi in Ihe heart. 
Indeed tc ._ .e may be added also jealoDsj, coveloiisnesB 
and the like. 

€rod abhors these heart-causes, and counts them as mur- 
der, be 15 r :r : m them the gro^ act always cmoes (Mark 
7: 21, 22). Cain killed Abel hi anger (Gct. 4: 8). Jeal- 
ousy and hate sold Joseph (Gen. 3T : 4, 20, 28), and threw 
the jaTelin at Ae boy David (1 Sam. 18 : 8-17). Covet- 
ousne^ killed Uriah (2 Sam. 12 : 9), betrayed Jesos (MatL 
26: 15), and hanged Judas (Matt. 27: 5). " WhoKjevor 
hat^ his broai« is a murderer " (1 John 3 : 15). There- 
fore this Conmiandnient forbids also all these roots of 
murder. 

These particolars are forbidden by the sixth Command- 
messt " Wh^^ffe als ir 7" .istrate is armed with the 



HEIDELBERG CATECHISM. 261 

sword to prevent murder." He used to wear a sword 
(Rom. 13: 4) as the symbol of his office and authority; 
and he prevents, or restrains murder, by punishing the 
guilty. 

Hence hiding the murderer, helping his escape, or other- 
wise hindering the cause of justice, is putting a premium 
upon guilt, and partaking in his sin. The murderer must 
be punished (Num. 35 : 31-34). The officer must act, and 
the witness must speak. God demands it. 

Nothing is more hurtful to justice and the public safety 
in our day, than the sinful, sentimental sympathy often 
shown to criminals of high and low degree. This is seen 
not only in the long, slow trials before our courts, but es- 
pecially in the dangerous practice of encouraging and 
granting pardon to those who have served but part of their 
time in confinement. It only encourages others to hope 
for the same favor, and so weakens the hand of the law. 
Without a doubt, the pardoning power was at first in- 
tended simply to reach cases of error, and to give relief if 
the prisoner should at any time be found either innocent 
or only in part guilty. This great power surely was not 
intended for common cases of plain justice, as though one 
officer of God could righteously take away the just penalty 
laid by another. A crying evil is upon us. Sparing the 
rod upon child or criminal must work harm. 

So in regard to Capital Punishment. The death penalty 
is of divine appointment, grounded in the justice of God 
and the safety of man. 

" Whoso sheddeth man's blood, by man shall his blood 
be shed " (Gen. 9 : 6). This * was said in the days of 

* If it be said that God Himself did not so punish Cain, it need 
only be answered, this law of death had not then yet been pub- 
lished. 



262 XOTIS ox THE 

Koah, eight and a half centuries before tlie giving of the 
law at Mount Sinai God at Sinai simply reaffirmed tlie 
old law. 

Thus the death penalty was of universal force for the 
race at its new outstart after the flood, and became the 
law of all ages and nations. For this reason it was not 
&et aside nor changed by the Saviour; and men to-day 
have no right to trifle with this plain divine law. 

Strong efibrts are being made to array public sentiment 
against the death penalty ; but even the statistics of crime 
are against them. 

To call the sheriff a murderer is shameful, because not 
he but the government is taking life, and this by God's 
own law, — a life that has been fullv forfeited bv crime. 



n. WHAT THX C0M3IA>'DMEirr BEQUTBES. 

Questions 105 and 106 tell us what the Commandment 
forbids ; now 107 tells what it requires. Each Command- 
ment of negative form also includes a positive demand. 
It is not enough onlv to abstain from hatino: and killins a 
man, even if such a neutral position were possible : we 
must also do him good, both in heart and in act. God 
commands us : — 

1)- To love OUT neighbor as o^LTselves Matt. 22: 39), 

a true and hearty interest in his welfare. 

2). To sho^ patlsiOS, cheerfully to bear with his igno- 
rance, wilfulness, and other weaknesses. 

3). Psa08, ?uch a spirit of concord and quiet as ^Yill 
make and keep peace and harmony among men. 

4). MoskneSS, the spirit and habit of lowliness, gentle- 
ness, mildness of temper, and forbearance under injuries. 

5). IfferCJ, to treat him better than he deserves, orat 



HEIDELBERG CATECHISM. 263 

least better than our bad natural feelings prompt us to do. 
It is the spirit and habit of pity and forgiveness toward 
one who has done us a wrong (Eph. 4 : 31, 32). 

6). And all kindness, all other forms, not here men- 
tioned. Indeed all these are only different expressions of 
that love divine which is the sum of the second table 
of the law. 

7). Prevent his hurt as much as in us lies. The stress 

lies on "prevent." It is not enough that I hurt him not, 
but I must, if possible, save him from the hurt of others, 
who may not have these good dispositions of love and 
mercy. I am my brother's keeper (Gen. 4:9). As Reu- 
ben spoke for Joseph (Gen. 37 : 21-24), and Jonathan 
for David (1 Sam. 19 : 1-7) ; as Obadiah saved the proph- 
ets (1 Kg. 18 : 4), and Queen Esther risked her life in be- 
half of her nation (Esth. 4 : 16) ; so must we do. 

One of the noblest traits of man is risking or giving 
life for another. " Greater love hath no man than this,'* 
says Jesus ; and Paul says the act is very rare (Rom. 5 : 
7). Yet some do it. Let me tell you of them. 

Ida Lewis keeps the light-house on Lime Rocks, at 
Newport, Rhode Island. Used to the sea from childhood, 
she can skillfully handle a boat, and is a real heroine. 
She has saved ten or fifteen lives, by dashing into the sea 
in her life-boat and lifting the perishing out of danger. 

John Horn, Jr., of Detroit, Michigan, has in ten years 
saved more than one hundred and twenty persons from 
drowning. Young, strong and brave, he has often risked 
his own life to save others.* 

How often we might take away some danger, signal a 

* So the Government establishes light-houses, snrf-boats, signals 
and other helps toward saving life and property in case of coast- 
wrecks. 



264 NOTES ON THE 

train, expose a plot, yea, like President Lincoln, even lift 
a little bird back into its nest ! 

This divine law requires us to prevent medical quackery, 
cruelty to children (yea beasts also), and the manifold 
evils which the wrath and greed of man may lay upon 
man. 

8). And that we do good even unto our enemies. This 

is the law of Christian love. Heathenism knows nothing 
of it. Even Judaism fell short of it (Matt. 5 : 43-45 ; 
Kom. 12 : 20). 

9). It is hardly necessary to add that as we must take 
care of our neighbor's life, so also of our own, by holy 
living, with sobriety and moderation. 



FORTY-FIRST LORD'S DAY, 



THE SEVENTH COMMANDLIENT. 



PUEITY. 

Thou shall not commit adultery. 
Question 108. What doth the seventh command teach us? 

Answer. That all uncleanness is accursed of God, and that there* 
fore we must, with all our hearts, detest the same, and live chastely 
and temperately, whether in holy wedlock, or in a single life. 

Question 109. Doth God forbid, in this command, only adultery, 
and such like gross sins ? 

Answer. Since both our body and soul are temples of the Holy 



HEIDELBERG CATECHISM. 265 

Ghost, He commands us to preserve them pure and holy ; therefore 
He forbids all unchaste actions, gestures, words, thoughts, desires, 
and whatever can entice men thereto. 

"Unto the pure all things are pure ; but unto them that 
are defiled and unbelieving is nothing pure " (Titus 1 : 
15). Seeing through unclean eyes, everything has an un- 
clean look. 

The seventh Commandment is delicate, and needs deli- 
cate handling ; but this is no time for silence, especially 
on the score of delicacy, when the land is full of deeds of 
shame, and when such low and false notions are held in 
regard to marriage, betrothal, divorce, and social crime 
in all its degrees. This Commandment should be all the 
more carefully explained to adults, because you cannot do 
so to children ; and we need not blush at hearing what we 
so much need to know. 



I. "WHAT THE COMMANDMENT FOEBIDS. 

1) Tlie gross acts of adultery, fornication, sodomy and 
all such uncleanness both in single and married life (Eph. 
5 : 3). Examples : the sons of Eli (1 Sam. 2 : 22) ; 
king David (2 Sam. 11 : 4). 

2) All unlawful and improper marriages : — 

(1) Folijgamy, plurality of husbands or wives, common 
in Turkey, China and the Mormon territory in our own 
land. God made but one pair in the beginning (Gen. 2 : 
22-24) ; He saved four pairs at the new outstart of the 
race under Noah (Gen. 7 : 13) ; and He ever since has so 
ordered the law of our nature that males and females have 
been about equal in number. In every way God rebukes 
polygamy as unnatural. 



266 NOTES ON THE 

(2) The marriage of blood relations. This is forbidden 
not only by the law of God (Lev. 18 : 6-18, so detailed, 
because the Egyptians and Cauaanites did these things), 
but equally also by the sure law of nature. Reliable 
statistics of England, France and America show that the 
marriage of cousins (^nearer than this few come) is the 
fertile source of deaf-mutism, besides many other physical 
and mental defects. At any rate, how foolish to marry 
relations when the world is full of people ! 

(3) Marrying strangers, that is, on too short acquaint- 
ance. What life-long sorrow comes from what is called 
" romance I" Love at first sight is foolish enough ; but 
marriasre is worse. 

(4) Marrying too young. Xo precise age can be set, of 
course ; but evidentlv there should be maturity of body 
and mind, and general fitness for the grave duties and 
sacred csres of family life. Otherwise sorrows will be 
multiplied. 

(5) Marrying icithout the consent of parents. From ro- 
mantic notions or a bad spirit, young people sometimes do 
not even so much as ask their consent. This is shameful, 
as well as a srreat risk. Why not ask advice in so orreat a 
matter? What less is due to parents? But marrying 
against their will is especially dangerous. Great sorrows 
generally come from it. 

(6) Oiristiajis marrying nnbelievers. This great law 
runs through the whole Old Testament, and is repeated in 
2 Cor. 6: 1-4-17. Yet how little is it resrarded ! But the 
terrible consequences of disobedience show how wise and 
good it is. Xot only is intimate association with the un- 
believing dangerous, but also frequent embarrassment and 
difficulties will arise where only one parent is a Christian. 
So marriages are not desirable between those of denomina- 



HEIDELBERG CATECHISM. 267 

tions widely differing in doctrines and customs, because 
agreement is impossible, and trouble will come.* 

(7) Secret marriages are very objectionable. Often the 
fact of marriage is withheld from the public for a long 
time. Marriage is a public relation, and people have a 
right to know of it. Neither sport, romance, nor " neces- 
sity," can justify secrecy. 

(8) Those marriages not based on true, mutual love but 
on social relations, financial considerations, or State policy, 
— so common not only among the royal families of Europe 
but also among the plebeian nobility of America. 

3) The Commandment forbids also all unlaivful divorces. 
and the re-marriage of those unlawfully divorced. Di- 
vorce is not merely separation of husband and wife (this is 
their own act), but the official dissolution of the marriage 
bond, making subsequent marriage allowable. As mar- 
riage is not a civil but a divine institution, so the divine 
law is the only true rule and authority in divorce. 

What is the divine law in the case ? " Is it lawful for a 
man to put away his wifo for every cause ? " — asked the 
Pharisees (Matt. 19 : 3). " No," said Christ, " but only 
for adultery " (Matt. 19 : 9). Moses, owing to a low 
state of morals, allowed, but did not approve, divorce for 
other reasons (Deut. 24 : 1-4; Matt. 19: 8). Adultery 
— one heart by gross unfaithfulness tearing itself from the 

*" It is the duty of Christians to marry only in the Lord (1 Cor 
7 : 39) ; and therefore such as profess the true Reformed religion 
should not marry with infidels, Papists, or other idolaters. Nor 
should such as are godly be unequally yoked, by marrying such as 
are notoriously wicked in their life, or maintain damnable here- 
sies." Confession of Faith, Chap. 24, ^ 3. 

The Roman Catholic Church forbids " mixed marriages," i. e, 
marriages with Protestants. 



268 NOTES OX THE 

marriage unity — is the only ground for severing the mar- 
riage bond. This is the divine law of divorce. 

TTith this the law and custom of the Christian Church 
generally agree ; but, sad to say, our State laws are very 
different. Some of our States grant divorces for many 
other causes than adultery, and the consequences are very 
serious. The sacredness of marriage is thus destroyed, 
and the number of divorces dangerously increased.* 

But why do our State laws contradict the divine law ? 
(1) Because the State looks upon marriage as a civil con- 
tract, much like any other, and so to be regulated by the 
will of a community. (2) Because the laws, in the main, 
are made by those who care but little for the divine law. 
(3) Because the whole system of divorce is made to hinge on 
the false principle of individual happiness, as viewed from 
the standpoint of sinful human nature. So law-makers 
profess to be more liberal than Christ, and their laws bet- 
ter calculated to produce peace and happiness than the di- 
vine law. 

4) The Commandment speaks only of adultery ; but in 
this general word it includes also the lesser sins of un- 
cleanness, — all vulgar and impure gestures, words, slang,"j" 

*In 1872, almost five hundred divorces were granted in Connec- 
ticut. The same number in Maine, in 1874. Indiana has shame- 
ful notorietj in this adulterous work. 

Whv not at once adopt the custom of Burmah ? "WTien husband 
and wife wish to separate, each lights a candle. If his burns out 
first, he goes; if her's, she goes. This is just as scriptural as many 
of our State laws, and much less costly and troublesome. 

t Slang is next door neighbor to vulgarity. Indeed often it is 
only vulgarity boiled down, concentrated in a word or two. It is 
the sign of a vulgar mind, of coarse feelings, of rude habits, and 
so to be carefully avoided. Slang, Like smut, sticks wherever it 
falls. 



HEIDELBERG CATECHISM. 269 

stories and songs, yea also thoughts and desires. Like all 
the rest it forbids heart sins (Matt. 5 : 28), as the root of 
all the rest. 

5) The Commandment forbids also whatever can entice 
men thereto. For example :— 

(1) Bad company (1 Cor. 15 : 33 ; Prov. 6 : 27, 28). 
Not only living company, but also bad books, low songs 
and vulgar pictures, the corrupting source of secret sins. 

(2) Going into society too young. Many, only fairly out 
of the cradle, at once take the ways, dress and privileges 
of grown people. Hardly in their " teens," they " keep 
company," turn lovers, think of engagements, and know 
quite too much for their good. 

(3) Dancing. The delicate position, bodily contact and 
surroundings, suggest and excite lust. Therefore all Pro- 
testants, and indeed Poman Catholics, condemn promiscu- 
ous dancing. A council of Poman Catholic Bishops, held 
in Baltimore in 1870, officially declared that public pro- 
miscijous dancing is hurtful to the highest and purest in- 
terests of society, — an opinion based on a thorough know- 
ledge of the facts gained through the confessional all over 
the land. Hence it ill becomes Protestants to excuse and 
even practice dancing, especially the " round dance" which 
the Poman Catholic Church utterly forbids! Horace 
Greeley said that he knew of one thousand divorces which 
grew out of the dance. The process was : lust, jealousy, 
crime, separation. 

Let me beg you, be a person of clean lips. *' Keep tliyself 
pure " (1 Tim. 5: 22), in word and act, in talk and thought. " Let 
your speech be seasoned with salt " (Col. 4 : 6), — not with the pep- 
per of bitterness and anger, not with the poison of falsehood and 
sin, and just as little with the dirt of rudeness and vulgarity, but 
■with the salt of pure words and good thoughts and kind feelings. 
Refinement will always win. 



270 NOTES ON THE 

(4) Indecent dress — shortness, tightness, fullness (1 
Thess. 5: 22). Clothing in Eden already was given to 
hide nakedness (Gen. 3 : 21). How shameful then to ex- 
pose the body like harlots who ply their trade ? 



n. WHAT THE C0M3IAJfDME>"T EEQUIEES. 

1) Negatively : We must With all OUT hearts detest all 

lincleanness. The Triglott says: "loathe it from the 
heart." The key-note to the Commandment is purity; 
and having the Holy Ghost, we must both in heart and 
life turn away from what is so hateful and accursed before 
God. 

In the Old Testament, adultery is one of the highest 
sins, and was punished with death (Deut. 22 : 22) : and in 
the New Testament it is in the worst company (1 Cor. 6 : 
9 ; Kev. 21 : 8). 

Uncleanness is not only very sinful, but also very dan- 
gerous, because it is a central sin. " The violation of this 
Commandment destroys love, peace, home, filial respect, 
parental duty, honor, property, health and life." It wastes 
the body, saps the strength, weakens the mind, ruins the 
soul. It wars against all right feeling, and is death to 
every religious emotion. " He that doeth it destroy eth 
his own soul" CProv. 6 : 32 ; 7 : 22, 23, 27 ; 5: 4, 5). It 
is a fire that consumeth to destruction (Job. 31 : 12). 
Therefore it must be loathed from the heart. 

2) Positively : "We must live chastety and temperately, 

whether in holy wedlock or in a single life. 

(1) We must have right views of the marriage relation. 
" Holy" wedlock, over against the low and false views of 
marriage as a mere civil contract, a partnership or bar- 
gain between two for mutual benefit. Marriage is of 



HEIDELBERG CATECHISM. 271 

divine appointment (Gen. 2:18-24). Its sacredness is 
seen in the fact that the relation of Christ and His Church 
is a marriage relation (Eph. 5 : 23-32 ; Rev. 19 : 7,8; 
21 : 2, 9). Therefore marriage must be guarded on every 
side, and the young must be taught their duty in regard 
to a relation so sacred and binding. 

(2) Closely connected with it is engagement, or be- 
trothal. This also needs to be lifted above the low views 
that are held in regard to it. As the door of marriage, it 
has a very sacred and binding character. Among the 
Jews it was almost marriage itself, and was confirmed 
with oaths and gifts (Gen. 34 : 12). Indeed the two were 
called husband and wife (Matt. 1 : 20, 24), and the law 
of divorce applied to them as well as to those fully mar- 
ried (Matt. 1: 19). Therefore " breach of promise" is a 
very serious wrong. 

3) Preserve body and soul pure and holy, because they 

are temples of the Holy Ghost. Both are mentioned, be- 
cause both are partakers in sins of uncleanness, and both 
are called His temples. We must cultivate the spirit and 
habit of purity, watch our hearts, and resist the first motion 
of sin. What a difference between Joseph (Gen. 39 : 9) 
and David (2 Sam. 11:4)! 

" God has given to all, especially to young women, in- 
stincts of modesty and chastity so keen and acute, that if 
these were followed and never slighted, these alone with 
God's grace would be sufficient to protect their virtue by 
timely notice of coming danger." 



272 KOTES ox THE 



FOETT-SECOXD HOBD'S DAY. 



THE EIGHTH COABIAXD^IE^'T. 



PEOPEETY. 

Thou shah not steal. 

QuegHtm 110. What doth God&)rbid in the eighih command? 

Amgmer. God forbids not onlj those thefts and robberies which 
are punishable bv the magistrate, bat He comprehends mider the 
name of the^ all wicked cricks and devices, whereby we design to 
appropriate to onrselTes the goods which belong to onr neighbor ; 
whether it be bv force, or under the appesrsince cf ri^HT. as by 
mijost weights, ells, measures, FRArDruExr n^r: i:\iiiise, &]9e 
eoins, nsmy, or bv any other way fishidden by God, as also all 
Govetoosneas, all waste and abnae of His gifts. 

Qmegtum 111. But what doth God require in this command? 

Answer. Tha: I r r : 2: ; :e the advantage of my neighbor in every 
instance I can or may, and deal with him as I desire to be dealt 
with by others; fiirth^ axso, that I MthfoUy labor, so that I 
maybe able to relieve the needy. 

God is the absolute owner of all things, and men are 
stewards. In this view man owns nothing. Yet over 
against men, each man owns what G^>i has entrusted to 
Ms care. 

This Commandment relates to our neighbor's property. 
Stealing is a general word including many particulars. 
Qaestion 110 is negative, and teHs what is forbidden. 
Qaeslion 111 is positive, and tells what is required. 



HEIDELBEEG CATECHISM. 273 

I. WHAT THE COMMANDMENT FOEBIDS. 

1) Thefts and robberies punishable by the magistrate. 

Theft here means common stealing, secretly taking the 
goods of another. Robbery implies violence. Receiving 
stolen goods, by gift or purchase, we become a partner 
with the thief (Prov. 29 : 24). 

Under this head falls also gambling in all its forms, 
both in secret dens and in open churches, with spotted 
cards and by sacred lot. The gambler takes your money 
without giving any proper value. This sin breeds idle- 
ness, greed, and dishonesty. Prize packages (candy, 
paper, tobacco), are a bad schooling for the young. 

Lotteries in all their forms are very wrong and danger- 
ous — and just as wrong in the Church as in a gambling 
saloon. Gift concerts and charity -raffles, the unblushing 
chancing at fairs and festivals, ought to be despised and 
punished as they deserve. 

Betting, so common at elections, races and elsewhere, 
is also forbidden, even by the civil law, as a form of 
gambling, very enticing, and leading to other sins. 

Bribery is stealing. It is giving or taking reward of 
some kind for doing Avhat is wrong. This sin is common 
in our Courts and Legislatures, at elections and wherever 
great interests are at stake. Bribery cannot be used in 
righteous works (Ex. 23: 8). Benedict Arnold was 
bribed.* So was Judas. So were the Roman soldiers 
(Matt. 28 : 12-15). 

■^ During the American Revolution, when the agents of King 
George III. offered Joseph Reed of Pennsylvania $50,000 and high 
positions, if he would turn to the British cause, he answered : " I 
am not worth buying ; but such as I am, the king of Great Britain 
is not rich enough to buy me." 

18 



274 NOTES OX THE 

2) All wicked tricks and deTlCOS for wronging man in 
Ids property. In two ways : — 

(1) By forco, ^ot in the sense of violence, but tlie un- 
fair use of power and circumstances. 

Withholding dues, wilfully and greedily, without con- 
cern for the necessity of others. Especially is this wrong 
in the case of small bills, which are so easily paid, so 
easily forgotten, and which commonly are due the helpless 
(servants, widows, errand boys, and other poor). This is 
sorely condemned in the Scriptures (Lev. 19 : 13 ; Pro v. 
3: 28; Deut. 24: 14, 15; Jas. 5: 4). 

Extortion in all forms, namelv, takinsr advantasre of the 
necessity of our neighbor, grinding the face of the poor 
(Is. 3 : 15), also is sorely condemned (Lev. 25 : 17 ; Prov, 
22 : 22). Men often control the market and then make 
overcharges. Especially do men extort by heavy interest 
on monev. This is now called usurv. The Jews were not 
allowed to charge interest at all (Lev. 25 : 36, 37) ; but 
Christianitv has no law acrainst it. Interest is ris^ht, but it 
must be lawful interest. Cruelty and greed take all they 
can ffet. This is usurv. Blackmailing: is another form 
of extortion, namely, demanding money or other reward 
under threat of vengeance (exposure, serious charges or 
other danger).* 

(2) Under ths appearanc-e of right. The dealing seems 

fair, but is not. 

UnJTISt TreiglltS, ells.t measures, lacking quantity. The 
wrong L5 small and hard to detect, but none the less thefL 

* 'Wlien ^0,000 were asked of .John Quincr Adams, for suppress- 
ing an abnsiye pamphlet against him, he said : " I would not 
give one dollar to suppress anything that anv human being can 
publish of me, true or false." 

t The ell is a cloth measure. 



HEIDELBERG CATECHISM. 275 

The Scriptures call it an abomination to God (Lev. 19 : 
35,36; Deut. 25: 13-16; Prov. 20: 10; Amos 8: 5; 
Micah6: 10, 11). 

Fraudulent merchandize, lacking quality, as when men 
hiding the defect sell bad for good, taking advantage of 
the ignorance or confidence of another. Many articles of 
clothing and food are adulterated, mixed with a cheaper 
material to the gain of the seller (water in milk ; cotton in 
wool). So mechanics use bad material in their work and 
slight it in various ways. Counterfeiting is done in many 
ways outside of money. Men cannot see the fraud, but 
God calls it stealing. "What a miserable lie is the saying, 
"All things are fair in trade !" Also that other, "A man's 
eyes are his market I" Much that goes under the name 
of keenness, shrewdness, sharpness, is simj)ly theft. No- 
thing dare rule but the law of love. 

By any other way forbidden by God, namely, all other 

forms of swindling : contracting debts without intending 
or knowing how to pay them ; finding, and not restoring 
to the owner ; taking advantage of mistakes in sales and 
exchanges ; using a postage stamp or a railroad ticket a 
second time ; borrowing and not returning ; fraudulently 
failing in business ; assigning property to others in order 
to avoid paying creditors ; settling with creditors for so 
much on the dollar, and never afterward trying to pay the 
balance ; * taking advantage of limitations, defects or 

* " It is very remarkable that a large number of those who ' break 
up' never seem to want for anything, and stalk about through the 
streets with as much self-importance as if they had never defrauded 
anybody. They dress well, keep good tables and indulge in luxu- 
ries generally to satiety, while many of those whose money they 
dishonestly appropriated to their own use are scarcely able, through 
their dishonesty, to procure the necessaries of life. Their families,! 



276 NOTES ON THE 

teclmicalities of the law * for gain ; " confidence " games ; 
lying advertisements ;| avoiding paying duty on imported 
goods.J 

The forms of this sin are legion. The law and common 
speech call them forgery, breach of trust, embezzlement, 
defalcation, insolvency, mistakes, blunders, misfortunes, 
irregularities ; but God calls all these, and all of their 
kind, stealing. You may call a fire a " conflagration," 
but it is only fire hid under a large word. 

3). All COVOtOUSnesS, unholy and dangerous greed for 
gain. This will be more fully explained under the tenth 
Commandment. It is mentioned here because it is the 
hidden root and cause of all theft, and of course forbid- 
den by the eighth Commandment. 

4). All waste and abuse of His gifts. They are ours 

only to use for His glory and for the true good of men. 
This waste is in three ways : — 

(1). By idleness, the waste of time and opportunities. 

too, are generally the most haughty, impudent and overbearing in 
the neighborhood where they live." 

* The heaviest and meanest stealing is often done by legal pro- 
cess ; and many think that what the civil law allows them is just. 
But, mark well, human law is not the measure of divine justice, nor 
is it a standard for Christian conscience. 

t Many people are to blame for encouraging such frauds. When 
a man offers six dollars worth of jewelry for half a dollar ; or a 
five dollar steel-plate engraving for thirty-five cents ; or silver-plated 
spoons for seventy-five cents, "just to pay for packing and send- 
ing ;" or a small farm in Texas for a dollar ; you should know 

at once that he is a cheat. To deal with him is only to encourage 
stealing. 

% In 1873 a Jew smuggled eighteen diamonds, worth about $12,- 
OOOj, into the United States, carrying them under a plaster on his 
back. 



HEIDELBERG CATECHISM. 277 

How many precious hours, yea years, are spent on street- 
corners and in stores, over innocent games and worthless 
reading ! Such waste wrongs not only self and family but 
also the community. God made every man to be useful 
among men (1 Tim. 5 : 8 ; 1 Thess. 4 : 11, 12). 

Another form of waste is hoarding and hiding money, 
instead of making it work (Luke 19 : 23). A lady in 
Potter Co., Pa., buried $1000 m her cellar, where it lay 
unused for nine years, during which time by compound 
interest it would have been almost doubled. A farmer in 
Somerset Co., Pa., digging a post hole, found in an earth- 
en vessel $2700 dollars in old coin, which had been there 
no doubt for many years. Many such cases could be cited. 
All this is wrong. 

(2). By extravagance"^ in dress, food, luxuries or any 
other form of outlay. No rule can be laid down, how 
much a man may spend, but every one should make the 
subject a matter of conscience.f Extravagance is a rela- 
tive word, and depends much on income. 

Much outlay, however, is only foolish waste. A man 
in Connecticut ornamented fifty acres of ground, and 
built a house costing two millions of dollars, A lady in 

* On the other hand the Commandment certainly forbids also 
that niggardly hoarding of money, which makes beasts of men. 
How some starve their bodies, live in rags, and shame humanity ! 
Some years ago a man in Baltimore, who made his wife earn her 
living, bought a cheap coffin, and insisted that his funeral expenses 
must not exceed ten dollars. To save cost, he was shaved before 
he died, and an exprass wagon carried him to his grave. He left 
$30,000. 

t Queen Elizabeth had three thousand dresses, and the Em- 
press of Russia wears a crimson velvet, fur-lined cloak worth ^20,- 
000 ; but this is no measure for those outside of the royal family. 



278 NOTES ON THE 

Chicago owns seven thousand dollars worth of dogs ; and 
men sometimes pay many thousand dollars for a horse. 

!N'o matter how much money a man has, he has no right 
to waste it. *' Johnny Steele," of Venango Co., Pa., oil 
fame, who from poverty became fabulously rich, once took 
a dozen friends to Xew York, gave each one a §1000 dia- 
mond ringj lived high, spent money freely, often lighted a 
cigar with a fifty dollar bill, bought a coach and four, and 
when done with it gave it to his driver. In a few years 
he became sadly poor. " A fool and his money are soon 
parted." 

(3) Destroying property of any kind. Ko man dare 
throw his money into the fire. Much less dare servants, 
apprentices and others waste, break, destroy,"^ burn and 
deface the property of another. Public buildings and 
public conveyances are often abused, as though it were a 
privilege. Men often lose much simply by bad manage- 
ment, doing business loosely, ignorantly, recklessly. The 
plainest law of common honesty binds men to conduct 
their business with care. 



n. WHAT THE COMMA>'DiIEXT EEQUIKES. 

1) Pjonote the advantage of my neighbor. The great 

law of Christian love is not negative, " Thou shalt not," 
but positive. Kot to take his goods is only halfway ; we 

* A farmer in Lancaster Ck)., Pa., revengefallr sprinkled poi- 
soned salt in the pasture of another, and killed the cattle. In 
Brooklyn a man having lighted a cigar, carelessly threw the match 
into some fireworks, which exploded, killing one man, burning an- 
other, and shattering the building. 



HEIDELBERG CATECHISM. 279 

mast also help him to care for them (Deut. 22 : 1-4 ; Phil. 
2 : 4). The golden rule applies here (Matt. 7 : 12). We 
must even try to find the owner of that which is lost. We 
must be kind to a man in his need (Eph. 4 : 28), and deal 
justly with him in all things. A man is bound to fulfil 
a losing contract (Ps. 15 : 4). Short settlements are a 
great help in keeping the peace between men. Where 
men deal long without settling, misunderstandings, mis- 
takes, loss of confidence, separation, and even lawsuits* are 
likely to follow. 

This Commandment requires also that restitution, be 
made, in other words, that anything wrongfully taken be 
restored if possible. If men fail in business, and after- 
ward become able f to pay their creditors, they are bound 
to do so. The civil law, in certain cases, excuses them, 
but God's law binds them to this. Especially where men 
become believers, as did Zaccheus (Luke 19 : 8), they must 
make all possible restitution. No genuine repentance will 
come short of this. Nor dare a man in any way steal, 
with the intention of making restitution when able. The 
United States government has a " conscience fund," for 
such money as is restored by those who wish to restore 
anything taken from the Government. 

2) That I faithfully labor- God made man to work 

* Not only the law of love, but even the law of common sense 
would and should save men from many a lawsuit, involving both 
loss and shame and pain. A suit in Kentucky has been pending 
for sixty years. A suit in Logansport, Ind., about two hogs, cost 
$1000. 

t In 1875, a member of a Baltimore, Md., firm, which settled with 
its creditors at forty cents on a dollar, thirteen years before, went 
to Boston, and paid up his share of the sixty per cent, due his 
creditors. 



280 NOTES ON THE 

(Gen. 2 : 15), and work is honorable in all. Our Lord 
"was a carpenter. A man must have a regular and proper 
business,"^ which he shall manage with industry, working 
" faithfully," with cheerfulness and earnestness. And all 
this not only for his own living, but also for the good of 
others, especially that he may relieve the needy (Eph. 
4: 28). 



EEMAEKS. 

1) Some persons think that stealing from a corporation 
(the Government, a rail-road company, a firm or a bank) 
is a small matter. If any difierence is to be made, this is 
far worse than stealing from an individual, because you 
steal from ten or perhaps a hundred at once. 

2) Know well that unjust gain will sooner or later 
curse the getter. Cases in every community explain the 
Scriptures on this point. Gehazi got the raiment of 
Kaaman, but also his leprosy (2 Kings 5 : 23, 27). See 
also Jer. 17 : 11 ; Prov. 21 : 7. 

* "Without a doubt too few of our young people learn trades. 
Indeed too many think this is not honorable. Eighty per cent, 
of the criminals in the Eastern Penitentiary have no trade. Every 
Jewish boy had to learn a trade. Their proverb was: "He that 
brings his son up without a trade brings him up to steal." 
Stephen Girard sent young Ben. Lippincott, at twenty-one, to 
learn the cooper trade ; and at its close gave him $20,000 for 
two barrels, saying, " If you lose your money, you have some^ 
thing now to depend on." 



REIDELBElia CATECUISM, 281 



FORTT-THIRD ILORD'S DAT. 



THE NINTH COMMANDMENT. 



CHARACTER. 

Thou shalt not bear false witness against thy neighbor. 
Question 112. What is required in the ninth command ? 

Answer. That I bear false witness against no man, nor falsify 
any man's words ; that I be no backbiter, or slanderer ; that I do 
not judge or join in condemning any man rashly or unheard; but 
that I avoid all sorts i)f lies and deceit, as the proper works of the 
devil, unless I would bring down upon me the heavy wrath of 
God ; likewise, that in judgment and all other dealings I love the 
truth, speak it uprightly, and confess it ; also, that I defend and 
promote as much as I am able the honor and good character of my 
neighbor. 



I. WHAT THE COIVIMANDMENT FORBIDS. 

That I bear ... or unheard is the negative part of 

the answer. This Commandment has to do with sins of 
the tongue,* especially with lying, in all its forms, a sin 
most hurtful to man, and most hateful to God. Neighbor 
is not a new word. It lies in the sixth, seventh and 

* How significant, that two Commandments relate to the tongue, 
the third and the ninth ! 



282 HOTES ON THE 

cig^iiit CommaiMJinffinte, Aoogfa not expr^eed. I: includes 
all men. 

1'^ FslIs? '^r^tseSB. Only "^Jbe" wiilt'- :? frrbiddeii. 
We ziM?: :r:r:_ jesir ViijbaesB agaii^ our nr __ yth for 

his good azi f:r the good of odiers; bui ve n_s: i.rVcr do 
it in the 5i_ : ; revenge or Iiate. 

(1) Men bear ^ibe witne^ publicly in the £>rm of per- 
jnij, or a false oath. Thk ms folly es^ained under the 
third Cammandmcnt. There it iras treated in its rela- 
tioa to God, as llie profaning of His nani& Here it 
stands in ils relation to man, as a wxKHig to our nei^Lbor 
^x. 23: 1). 

i False witness in private is called lying, saying what 
is 1. : : irue Irar tiie pmpoee of deceiving. 

How jR&a. lie in busing (Prov. 20 : 14) I — oiiben for 
five cents ! Five ndli ; i_s would not make it rights but the 
si^iLir :dr 5 1L1. zne more ecMifcemptible tbe act. Men 
ofijen lie in their advertiseniQits, labds and agns. 

So in political campaigrgL Who pr^ends to believe 
idiat speakscs and papas say of candidates ? 

In convexEatifHi also lying is t€xj comnion. Many lie 
amply fiom babit^ and without any motive. Some nice 
people are ^ezj unreliable, Thar word cannot be taken 
at par. M@i talk of- ** whiie " B^ ; but the Scriptures 
know nothing of them. Indeed they ^e not innocent. 
LxHiy is not lying, &r all know that Ibe speaker does not 
mean what he says (1 Kg. 18 : 27). Xor is it lyingwhen 
we withhold part of the truth, whicb we often mnst do 
(Prov. 29: 11; 10: 19); but in this case we must not 
pro&ss to be giving the whole truth. To lie tiutw^ an- 
other is just as wrmg as to do it with our own lips (Matt. 
28 : 13). 

Men may lie also by acts (Prov. 6 : 12-14) ; as did the 



HEIDELBERG CATECHISM. • 283 

Gibeonites (Josh. 9 : 3-6) ; and Absalom (2 Sam. 15 : 5), 
like office-seekers of our own day ; and Ananias (Acts 5 : 
2) ; and all who make a false show of wealth, politeness 
or piety. 

Boasting and flattery are forms of lying. Boasting is 
overdue * self-praise. Flattery is the false praise of an- 
other, and there is much of it among men. Favors are 
bought with it (Matt. 22 : 16), and friends are kept by it. 
Flattery spreads a net and works ruin (Prov. 29 : 5 ; 26 : 
28). '' Therefore meddle not with him that flattereth " 
(Prov. 20 : 19 ; Ps. 12 : 2). How empty and even false 
many compliments, apologies and excuses in social life 
are ! Even the dead are flattered to cajole the living. 

Lying is very hateful to God (Prov. 6:17; 12 : 22). 
Almost the last word that He says to man is that no liar 
can enter heaven (Rev. 22 : 15). 

2) ITor falsify any man's words. The Triglott says 

** wrest," i. e. to use his words, but not as he used them, f 
to use them only in part, or out of their proper connection, 
or in any other way to change their sense. This is only 
too common in debates and controversi^, verbal and writ- 
ten, religious and political. 

3) Backbiter, one who speaks evil of those absent. The 

most common form is slander. 

4) Slanderer, one who circulates false reports for the 
purpose of injuring another. The New Testament Greek 
word is diabolos, " accuser," and is the common name of 

* Even in the truth we should take Solomon's advice (Prov. 
27 : 2). 

t Closely connected with this is the betrayal of confidence, tell- 
ing another what was sacredly entrusted to your keeping. This is 
as cruel as it is wrong. Friends may quarrel and separate, but se- 
crets must be held sacred. 



2&I >':ti? ox tre 

tiie devil (wheiee : .: r A sla^iderer, 

then. 1? 3 f^lseacc :sv: : : ^ ; ::: :? :::: ?ame 

vrjrk -...::.: tJie dcvi. .,:^. .-.::... m :::..:.: ^ic ^..i..; s;^ :rit 
L^:.\..:::-- :> ..-- :-:.'.: ^:i::i ;:;;:• ?:'.:-f L-:vv in :i: is world. 
Wliala cniel ^; ::^^ ;- - ^ ; : : :' sl. :■ :i. : start, 
spread or eiie(n::\:>r :; :.\L-r .\ :..:?.;:: :i. ! H:" ^j-iy, :;;, :; 
do it, — nith asi_i V :l 5 .:^r :: : i:^ : : eeye! 



- ~i. 



yf x: to this, i-- kii..:. ;^.;:::: ;.i^:l ■: :i-; :. -iri.. :5. 
beaiin^ thenefi-rii furr.;.^ .: ':.■.:: v.:.:':.. Et::;:- :.;::.■> 
andcoogregati::: i: 5 :> v.;i si :r, 1:5 ::.? i.:l s: :: . 
IroaUes, nusfei^ri. iz: i.Tis, : iiis :,„ : sii.5. T jse 
things should br kr^: 5 :: : 1. : i_ :L .; : L jiisy. 
bat£»r thegoir: li ^ : i :: ;.. c::::fri.;i, :: :: : ::v s^e- 
dalgoodof thcfr L.:: :::::frzrl, Tiif :;.;-.:: i :_ :5 
to spread soeh :::ii iiv-s: :.:: lie L::i :i 1::;:: !:;:::; in :l:e 
Beriptores L-t. Ic' ; 1— F::v. 16: :> ; i:^ : i:2\ One 
<jf :J:f SrVfi. :i:n^5 ■\:^:'j. G:i k. :^5 is "he tha: s:~:^:i: 
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HEIDELBEEG CATECHISM. 285 

devil and of the wicked (John 8 : 44). How, then, can 
a Christian have part in them ? Besides this, they bring 
upon men the wrath of God, and we must shun them 
(Prov. 12 : 22 ; Pwev. 21 : 8). 

2) Love the truth, speak and confess it. 

This is more positive, and the expression of the life and 
Spirit of Christ in us (Eph. 4 : 24, 25;. This we must 
always do, whether profitable and easy or otherwise. The 
flesh may rebel, and the world may laugh at us, but we 
must always uphold truth. "We may even feel bound to 
take back our own words, and confess a wrong. Indeed 
a man should have moral courage to do it at once. We 
must both speak and act the truth. 

3; Defend and promote • . -the honor . • . of my 

neighbor. This good Jonathan did (1 Sam. 19: 4), and 
even poor time-serving Pilate (Luke 23 : 14, 22). This 
the Christian law of love demands. We must not be 
silent, when men falsely speak IQ of our brother. Often 
we should rebuke the backbiter. 



THE FORTX-FOLTITH liOED'S DAY. 



THE TENTH C0M:\IAXD:MENT. 



CO^TEXTMKN'T. 

Thou skalt not covet thy neighbor's house, thou shall not 
covet thy neighbor's wife, nor his man-servant, nor his maid- 
servant, nor his ox, nor his a^j nor any thing that is thy 
neighhor's. 



286 NOTES ON THE 

Question 113. What doth the tenth command require of us? 

Answer. That even the smallest inclination, or thought, contrary 
to any of God's commands, never rise in our hearts ; but that at all 
times we hate all sin with our whole hearts, and delight in all 
righteousness, 

TllS Tenth. What is here given as the tenth, is by 
Koman Catholics and Lutherans divided into two, and 
made the ninth and tenth. This matter is explained at 
length, on page 213, which see. Covet. This Command- 
ment is much^^ore searching than men commonly think. 
It mentions no outward act, as the rest do, but treats of a 
heart sin. Just this gives it such great importance. In- 
deed all the other Commandments, in their deepest mean- 
ing, touch the inner life of man. Hate is murder, lust is 
adultery, and jealousy is false witness ; but this treats only 
of the inner life. No wonder that it comes last, as the 
greatest, because its violation leads to the violation of all 
the rest. 

Hate all sin . . . delight in all righteousness. This 

explanation of the Catechism is very general, but it goes 
to the very core and depth of the Commandment. It does 
not directly explain the Commandment (as in case of the 
nine preceding), but rather sets forth the great, underlying 
principle of all, namely, Christian love. " Hate " is nega- 
tive. " Delight " is positive. 



I. WHAT THE COMMANDMENT FORBIDS. 

Covetousness is the spirit of discontent, a strong desire 
for what is not ours. It is not the wish of a moment, as 
when one sees and desires a pleasing object, but a cher- 
ished, envious longing, which makes us unhappy. It 
comes largely from comparing ourselves with those whom 



HEIDELBERG CATECHISM. 287 

"we think more fortunate (but whose true life and rela- 
tions we perhaps do not know). 

The word covetousness generally expresses greed of 
money or property ; but it covers the whole range of earth- 
ly things, — health, fame, power and position. " House " 
in Ex. 20 : 17, is a general word, including all his goods. 
Wife, servant, ox and ass are the particulars. 

Covetousness makes a man mean to himself, niggardly 
toward his own body, so that he will deny himself of 
necessary food, clothing and common comforts.* 

Covetousness makes a man more and more selfish, un- 
merciful, cruel, extortionate and hard toward his neigh- 
bor. It is the parent of dishonesty, trickery and crime. 
It made a liar of Gehazi, a thief of Achan, and a mur- 
derer of Ahab. The deception, bribery and rebellion of 
Absalom, all were the fruit of covetousness. This was 
the sin of Judas. Why did Ananias lie to the Holy 
Ghost, and Demas forsake Paul ? And what, but this, is 
the mad spirit of speculation and corruption to-day, in 
high places and low ? 

Covetousness makes a man forgetful of God, shuts out 
all thought of God (Luke 12 : 19). Therefore it is 
called " idolatry." The heart is set on the world in some 
form (money, fame, social standing, or political distinc- 
tion), and every thing else is sacrificed to this god. Je- 
hovah is set aside ! Man loves the creature more than the 
Creator. 

* About two years ago, in a western town of Pennsylvania, died 
a bachelor Irishman worth |10,000, who lived in a miserable hut, 
wore rags, froze himself in winter, starved himself all the year, 
slept not on a bed but on a filthy straw cushion, and boarded him- 
self yet without pan, kettle or dish of any kind on the premises. 
When washed, after death, he was scarcely recognized by his friends. 
Covetousness had almost dehumanized him. 



288 NOTES ON THE 

So covetousness wrongs man in all tis relations, — to God, 
to his fellow-man and to himself. Hence the force of the 
warning, " Beware of covetousness " (Luke 12 : 15). 
Quiet, steady and stealthy in its growth, it is very danger- 
ous. Many a man who at first never thought of becom- 
ing an idolater, at last finds himself mean to himself, hard 
to men, and forgetful of God (1 Tim. 6 : 9, 10). Such a 
man cannot be happy. Happiness lies not in getting and 
having this or that. An old proverb says : " The round 
world can never fill our cornered hearts." A child wants 
a book, a ball, a hammer, skates, marbles, and a score of 
other things ; and having them is yet not happy, but now 
wants just something else. And the adult, who is greedi- 
ly grasping after money, fame and social position, must 
learn the same lesson, namely, happiness lies not in this, 
that or all earthly good, but in a contented spirit. 

Of course the Commandment, then, forbids not only 
covetousness, but also whatever leads to it, for example, 
discontent, envy and jealousy. 



II. WHAT THE COMaiANDMENT EEQUIEES. 

We must cultivate the spirit of contentment. This, like 
the keeping of any other Commandment, is possible, of 
course, only in him who stands in the life, light and lib- 
erty of Christ, under the sanctifying power of the Holy 
Ghost. 

What is Contentment ? Is it a stoical bearing of bad 
fortune ? When trouble comes, must a man take it as if it 
were a pleasure, or at most only an unpleasant joke? Is 
it an idle folding of the hands, waiting for something to 
come ? Does it mean indifference and inactivity in busi- 
ness ? No, but the cheerful, meek acceptance of what God 



HEIDELBERG CATECHISM. 289 

gives us, in answer to humble prayer and earnest effort. 
If you want anything, pray for it, work toward it, and 
then be satisfied with God's disposal of the case. This is 
contentment. 

Contentment does not require you to stay where you 
are. If you, by talent, industry, energy and the blessing 
of God can rise ; if you, by the fair use of the various 
powers of body and mind which God has given you, can 
become rich, learned or famous, in Church or State ; — it is 
your duty to rise above what you now are. Many men 
cannot be kept down, simply because God has made them 
stronger than other men. But if a man cannot rise after 
all right efforts, then he must humbly and cheerfully keep 
his lower place, and glorify God where His wise provi- 
dence has placed him. Just this is contentment. 

This contentment must be learned (Phil. 4 : 11). Some 
learn it from the Scriptures (1 Tim. 6:8; Heb. 13 : 5), 
and others only from sad experience (Eccles. 2 : 11). 

Truly happy is the man who in the spirit of content- 
ment can say : 

" The Lord my Shepherd is, 
I shall be well supplied ; 
Since He is mine, and I am His, 
What can I want beside?" 



THE KEEPING OF THE COMMANDMENTS. 

Question 114. But can those who are converted to God, perfectly 
keep these commands ? 

Answer. No ; but even the holiest men, while in this life, have 
only small beginnings of this obedience, yet so, that with a sincere 
resolution, they begin to live, not only according to some, but all 
the commands of God. 

19 



290 NOTES ON THE 

The Catechism having now fully told us what the Com- 
mandments forbid and require, especially as summed up 
in Ques. 113, it here asks, " Can we do all this ?" 

Can those who are converted, namely, Christians, those 
who have been renewed by the Holy Ghost (Ques. SQ). 
Only by the grace of Christ can we at all do any good 
(Ques. 8). The carnal mind cannot do the will of God 
(Kom. 8 : 7, 8). Those not in grace may keep the Com- 
mandments in a negative and external way, but not in the 
sense of the Saviour (John 14 : 21). Regeneration and 
sanctification are necessary, in order to any true obedi- 
ence : " Renewed by the Holy Ghost that so we 

may lead holy and unblameable lives " (Ques. 

70). " I will run the way of thy Commandments, when 
thou shalt enlarge my heart" (Ps. 119:32). Perfectly 
keep ? Without defect, in all their length, breadth and 
depth. 

Ho. Much the same question and answer are found in 
Question 5, which see. If the Question were, " Can those 
in grace keep the Commandments?" then the answer 
would be Yes; but add "perfectly," and the answer is an 
emphatic No, because we by nature are prone to sin (Ques. 
5). Holiest- The Catechism takes up not a low or middle 
class, but the best Christians, and says that even they 

have only small beginnings of this obedience. This is 

not strange. It simply follows the law of growth and 
development, in both bodily and mental activities, in 
musical or mechanical skill, in reading and in reasoning. 
The holiest men have but the small beginnings of obedi- 
ence, as compared with the fullness of what the law de- 
mands, or as compared with the obedience of angels, 
and especially as compared with the perfect because unhin- 
dered obedience of the life to come. Yet SO • • • • TOSO- 



HEIDELBERG CATECHISM. 291 

lution. The Christian cannot be satisfied with any pres- 
ent degree of moral skill (Phil. 3 : 12-14). " Resolu- 
tion " means an earnest decision, a strong will-act, in 
the effort of obedience. LivS • • • according tO • • • • 
all the commands of God. Some make great account of 
one and neglect another. Some lay stress on the second 
table, but ignore the first table; or possibly just there- 
verse. The Commandments are a unit and inseparable ; 
a body, not a bundle. The spirit of each is in all, namely, 
love. Therefore all must be kept (James 2 : 10). Obe- 
dience may lack much, but yet it must cover the whole 
law. We cannot keep any Commandment perfectly, but 
we must try to keep all. 



PREACHING THE COMMANDMENTS. 

Question 115. Why will God then have the ten commands so 
strictly preached, since no man in this life can keep them ? 

Answer. First, that all our lifetime, we may learn more and more 
to know our sinful nature, and thus become the more earnest in 
seeking the remission of sin, and righteousness in Christ ; likewise, 
that we constantly endeavor and pray to God for the grace of 
the Holy Spirit, that we may become more and more conformable 
to the image of God, until we arrive at the perfection proposed to 
us, in a life to come. 

Why SO strictly preached? Why demand 

so much more than we can possibly do ? Why was the 
giving of the law so fearfully grand (Ex. 19 : 16) ? Why 
is it to be so constantly kept before the eyes and hearts of 
men (Deut. 6 : 6-9) ? Why has God always pressed it so 
closely home upon His people, — through prophets. Apos- 
tles, Pastors and parents ? For two reasons : — 

1) Learn .... to know our sinfal nature. The first 



292 NOTES OX THE 

great fact we need to know is our misery through sin (Ques. 
2, 3), and this necessity continues through all our lifetime. 
Indeed the true knowledge of self comes only through 
years, " more and more." " By the law is the knowledge 
of sin." Like a copy or a rule, it shows us how poorly 
we follow it, eyen with all our trying, in eyidence of our 
sinful nature. This makes us, under a deep sense of spii'i- 
tual need, more earnest in seeking : (1) " the remission of 
sin," and through it peace of conscience; (2) positiyely, 
"righteousness in Christ," and through it ability to keep 
the law. Pardon is not enough. We need also the grace 
of Christ, both as the ground of pardon and as the source 
of right liyino^. 

2) Endeavor and pray to God for . . . the Holy Spirit. 

Only by His help can we keep God's law. He daily 
makes oyer to us the benefits of Ckrist, but only as 
we through prayerful effort yield to His gracious in- 
working, whereby we gradually become transformed into 
the image of God. As the child daily grows more like 
the parent, in feature and spirit, so must we be conformed 
to the image of His Son (Rom. 8 : 29 ; 2 Cor. 3 : 18). 
Hence we keep the law, not from self-interest or self- 
respect, but because it is the will of God in us. For these 
two reasons, God will haye the Commandments so strictly 
preached, and therefore also are they in Part Third of the 
Catechism, as a perfect rule of life, a diyine guide for our 
Christian walk. 

This keeping of the Commandments must continue until 
we arrive at perfection, We must neyer be satisfied with 
any present degree of godliness, but must reach out toward 
the highest degree. We keep the law, not as a letter outside 
of us, but as the will of God in us. Such keeping it, is 
the outreaching of our inner life toward God. Our moral 



HEIDELBERG CATECHISM. 293 

sense must become more and more acute, through cultiva- 
tion (as the ear for sound, or the eye for colors). We 
must so fully take up the law of God into our hearts and 
minds that we gradually become a law unto ourselves, so 
filled with the spirit of truth and right that we speak and 
act it spontaneously (as a grammarian or musician, who 
thinks not of laws or rules, for they are part of himself^. 
This perfection is a process under the Holy Ghost, through 
the use of the means of grace, completed only in the life 
to come (Phil. 1 : 16). Christian perfection is not an 
end to be reached in this life, but yet to be aimed at. 
With an earnest desire and sincere resolution, we will daily 
reach higher degrees of skill in keeping the law of God ; 
and as a child writes best near the copy, so God by strict 
preaching keeps the Commandments before us. 



FORTY-FIFTH liORD'S DAY. 



PRAYER. 

Question 116. Why is prayer necessary for Christians ? 

ATiswer: Because it is that chief part of thankfulness which God 
requires of us ; and also, because God will give His grace and Holy 
Spirit to those only, who with sincere desires continually ask them 
of Him, and are thankful for them. 

Question 117. What are the requisites of that prayer, which is 
acceptable to God, and which He will hear ? 

Ariswer. First, that we from the heart pray to the one true God 
only, who hath manifested Himself in His word, for all things He 
hath commanded us to ask of Him : secondly, that we rightly and 



294 NOTES ON THE 

thoroughly know our need and misery, that so we may deeply hum- 
ble ourselves in the presence of His Divine majesty: thirdly, that 
we be fully persuaded that He, notwithstanding we are unworthy 
of it, will, for the sake of Christ our Lord, certainly hear our 
prayer, as He has promised us in His word. 

Question 118. "What hath God commanded us to ask of Him ? 

Ansicer. All things necessary for soul and body, which Christ 
our Lord has comprised in that prayer He Himself has taught us. 

Prayer, in some form is common to all men, in every 
form of religion. It is the outcry of helpless man to a 
higher power, the expression of reverence, faith, want and 
gratitude. 

Necessary for Ohristians. Why must those pray, 

whose God is a Father, as wise as He is loving, and who 
knows our hearts before we speak ? For two reasons : — 

1) Because it is the cMef part of thankfulness. This lov- 
ing communion with God in adoration, confession, thanks- 
giving, petition and intercession,* is what He expects from 
those for whom He has done all that is told us in Part 
Second of the Catechism. Very significantly, too, prayer 
falls in Part Third, as one expression of our Christian life, 
and even last, " as the rich bloom and crowning beauty 
of the Christian life." " Prayer is the Christian's vital 
breath," the highest act of a renewed soul. 

2) &od will give ... to those only who . • . ask. 

Prayer is the condition of our receiving His grace. In- 
deed the relation between our imperfect obedience and 
earnest prayer is very close. The prayer not only honors 

* These are the parts of Christian prayer : adoration, standing in 
awe of God's majesty; confession^ a looking upon unworthy self; 
thanksgiving, acknowledging God's goodness; petition, begging 
mercies for ourselves j intercession, asking in behalf of others. 



HEIDELBERG CATECHISM. 295 

God, but also is good for us, increasing our sense of de- 
pendence and strengthening our faith in Him. 

What are the requisites of— the Triglott asks, " What 

belongs to " — ^true prayer ? God will not hear and answer 
just any kind of asking. The Catechism refers to Chris- 
tian prayer. As Christianity is the only true religion, so 
Christian prayer is the only true prayer, and has its own 
essential elements, without which it could not be true 
prayer. What makes it differ from Jewish or Gentile 
prayer ? What things are necessary in it ? 

1) We must pray to the one tnie God only. This true 

God has manifested Himself in His word, the living Word 
(John 1 : 14) and the written word. To Him, we shall 
pray, not to heathen gods ; to Him alone, not also to 
saints (as do Roman Catholics) ; to Him as the Father, 
the Son and the Holy Ghost ; and to Him because He 
alone is able to hear and help us. From the heart. Not 
mere words (Matt. 15 : 8), but with sincerity (Jas. 4:3; 
John 4 : 24 ; Jer. 29 : 13). Our danger is formality, 
not the use of forms, but their empty use. We must mean 

what we say to God. For all things oom- 

manded. What these things are is told us in Ques. 118. 

2) Rightly and thoroughly know our need and misery. 

Only as we feel this can we earnestly ask for what we 
need. A hungry child will at once ask for bread. A 
sense of misery, too, will make us ask humbly. Not only 
are we dependent, but also unworthy (Ezra 9:6; Luke 
18: 13). 

3) We must pray in faith. He • • • will • • • cer- 
tainly hear. We must never doubt this, for He is both 
able and willing, and has promised it in His word (Ps. 
60: 15; 102: 17; Matt. 7: 7-11; 1 John 5: 14, 15). 
Faith is one condition of God's answer (Mark 11: 24; 



296 NOTES ox THE 

Jas, 1 : 5-7). Alas, vre too often ask without really ex- 
pecting anything. In answer to the scientific infidelity of 
the age, whicli asks, " How can the unchangeable God be 
affected by our prayers ? ", the Christian need only say, 
" I know not ; but He has told us to ask for what we want ;* 
yea, more, He has often answered the prayers of His peo- 
ple " (James 5 : 13-18). for tli3 sake :: Cbris: zzr L:ri 

"We are unworthy, but He is our righteousness. Hence an 
esential element of Christian prayer is to pray in the 
name of Jesus Christ, not as a formality but as a neces- 
sity (John 14: 13 ; CoL 3: 17). Hence all our prayers 
end with the words, " for Jesus' sake." Without this the 
prayer rises but to the roof By H im we have access to 
the Father i^Eph. 2 : IS >. Therefore to pray, as is often 
done, in Orders and Associations, not iu the name of 
Christ but simply to Grod, is an iosult to the Father and to 
the Son (John 5 : 23). He is our true High-priest (Heb. 
9 : 24 : 10 : 19-22). How, then, dare men pass Him by, 
in drawino: ni^h to the Father ? 

^lat li2.± God commanded us to ask of Elm? 

This quesTion comes &om the last. All things necessary 
for soul and body. We need all, Grod has all, and there- 
fore we ask all things. But what are these ? Those inclu- 
ded in the Lord's Prayer. Almsgiving, prayer and fast- 
ing were the three great common forms of piety among 
the Jews. As all these were much abused by the Pharisees, 
Christ taught them how to perform these acts of worship 
(Matt. 6 : 1-18). Prayer was abused iu two ways : 1) by 
making a show of piety before men Matt. 6 : 5), and 2), 
by trying to affect God by much speaking (Matt. 6 : 7). 
So Christ gave His disciples a model prayer (Alatt 6: 
9-13). Thus the Catechism is very rich and foil iu meet- 
ing the wants of Christian children. It teaches them what 



HEIDELBERG CATECHISM. 297 

to believe, namely, the Apostles' Creed; how to live, 
namely, according to the ten Commandments; and how 
to pray, in the words of our Lord. 



THE LORD S PRAYER. 

Question 119. What are the words of that prayer? 

Answer. Our Father which art in heaven, hallowed be Thy 
name. Thy kingdom come. Thy will be done on earth, as it is in 
heaven. Give us this day our daily bread, and forgive us our debts, 
as we forgive our debtors ; and lead us not into temptation, but de- 
liver us from evil. For Thine is the kingdom, the power, and ihe 
glory, for ever. Amen. 

This form of the Lord's Prayer is from St. Matthew. 
That given by St. Luke differs in the omission of the 
doxology, " For Thine . . .for ever." Protestants use 
this form ; Roman Catholics use that of Luke. Was this 
an altogether new and original prayer, or did Christ gather 
it from the old Jewish liturgical forms? Much has been 
said on both sides of this question. 

The songs of Mary and Zacharias (Luke 1 : 46-55 ; 
1 : 68-79), are free utterances of the soul, and yet in the 
use of old forms. So Christ found Matt. 22 : 37-40 in 
Deut. 6 : 5 and Lev. 19 : 18. If He did take parts of this 
prayer from the Hebrew ritual. He lifted these above their 
old plane, and gave them a new and higher meaning. 

" After this manner, therefore, pray ye," namely, in the 
spirit of reverence, faith and sonship, even in these words 
as a model formula, short, full and simple, — in contrast 
with the long prayers of men, with their empty repetitions * 

* Of what folly men are guilty ! Christ, in condemning long 
prayers and vain repetitions, gave this short prayer ; and now men 
make a merit of repeating it many times ! Prayer is not an arith- 
metical force. 



298 NOTES ON THE 

and swelling words. Though short it embodies all our 
wants. 

Its plural form shows that it was intended for public, 
congregational use ; and so it has been used in all ages of 
the Church. This use of the Lord's Prayer (also of the 
Apostles' Creed) is not a disputed question in the Re- 
formed Church. 

This prayer is beautifully illustrated in the life of the 
blessed Saviour : He hallowed God's name ; He brought 
the kingdom nigh unto men; He revealed, obeyed and 
suffered the Father's will; He was the true bread of life ; 
He, the source of our forgiveness, was a beautiful example 
of forgiving love ; and He who delivered us from evil was 
vainly tempted by the evil one. 

The Lord's Prayer is trinitarian : — 

1) Tx FORM. 

(1) Address : Father, our, heaven. 

(2) Six petitions : 

a) Three relate to God (name, kingdom, will). 

b) Three relate to man (bread, debts, temptations). 

(3) Doxology : Kingdom, power, glory. 

2) In contents. 



FATHER AS CREATOR. 

HALLOWED. 

GIVE BREAD. 



SON A3 REDEEMER. 
KINGDOM COME. 
FORGIVE US. 



HOLY GHOST AS SANCTIFIER. 
THY WILL BE DONE. 
DELIVER US. 



The logical order of this prayer is not accidental but 



HEIDELBEKG CATECHISM. 299 

necessary (as is that of the Creed and the Commandments), 
and so not to be changed by us. 



FORTY-SIXTH I^OKD'S DAY. 



THE ADDRESS. 

Our Father which art in heaven. 

Question 120. Why hath Christ commanded us to address God 
thus, " Our Father ?" 

Answer. That immediately, in the very beginning of our prayer, 
He might excite in us a childlike reverence for, and confidence in 
God, which are the foundation of our prayer ; namely, that God is 
become our Father in Christ, and will much less deny us what we 
ask of Him in true faith, than our parents refuse us earthly things. 

Question 121. Why is here added, " which art in heaven ?" 

Answer. Lest we should form any earthly conceptions of God's 
heavenly majesty, and that we may expect from His almighty power 
all things necessary for soul and body. 

These words we call the address, because we here call 
God by name, as if to gain His ear, as among men. Why 
say Father ? We cannot think of God as absolute spirit, 
but only under some earthly, human form. So we speak 
of His throne, His hand, eye, ear, and His names. To 
give us some idea of His nature, Christ has taught us to 
call Him " our Father." 

!)• God is become our Father in Christ, not by creation, 

but by redemption. Infidels may talk of the " great 
brotherhood " of men under one common Father ; but the 
New Testament says that those in Christ are His children 



300 NOTES ON THE 

(Jolin 1:12; Gal. 3 : 26). The word Father is ex- 
plained in Questions 26, 33. We are His by adoption in 
Christ. Therefore only a Christian can pray this prayer. 
Paul says that only a child can say, " Father " (Gal. 4 : 
6). How grossly, then, those wrong God, who use the 
Lord's Prayer, but yet without any reference to the Son, 
indeed by a Avilful rejection of Christ ! Then, too, we say, 
Our. Not selfishly " my," forgetting that others also are 
heirs; not self-righteously "my," shutting out all other 
children ; but " our," acknowledging them as brethren, 
and remembering them before God in our common wants. 
In " our " lies the idea of God's family, the communion 
of saints, a true and everlasting brotherhood in grace. 
2). To excite (the Triglott says, " awaken ") in us a 

childlike reverence for and confidence in &od. The use of 

words makes us familiar with their ideas. The word 
Father brings us very near to God, much more so than if 
we should say Creator, King or Judge, and at once fills 
us with a sense of His greatness as well as goodness, as- 
suring us that He will grant us what we ask in faith (Ps. 
103 : 13). Our sonship gives a claim upon Him. Great 
indeed is the difference between a son and a stranger 
knocking at your door for food or shelter. This filial rev- 
erence and confidence are the foundation of our prayer, 

the very substance of our petitions. Mere words are not 
prayer. The words must have a right spirit as well as 
meaning. As only a child can have the spirit of reverence 
and confidence, so only a Christian can say and pray, 
" Our Father." 

Why do we add, " in heaven ?" For two reasons : 

1). To express Q-od's heavenly majesty. The word 

Father brings God very near to us ; but " in heaven " sets 
Him above us (Eccles. 5: 2), raising our thoughts far 



HEIDELBERG CATECHISM. 301 

above the earthly parental relation. We dare not think 
of God as weak, erring and changeable, like a human 
father, but almighty, true and unchangeable. " In heaven," 
here, does not express mere locality, but rather the majesty 
and glory of God. 

2). To express Hls almighty power, and assure us of 
His full ability to give us " all things necessary for soul 
and body," even as He has commanded us to ask (Ques. 
118). 



rORTY-SEYENTH I^ORD'S DAY* 



THE FIRST PETITION. 

Hallowed he Thy Name. 
Question 122. WMch is the first petition ? 

Answer. '' Hallowed be thy name ;" that is, grant us first 
rightly to know Thee, and to sanctify, glorify and praise Thee 
in all Thy works, in which Thy power, wisdom, goodness, jus- 
tice, mercy, and truth, are clearly displayed ; and further, also, 
that we may so order and direct our whole lives, our thoughts, 
words and actions, as that Thy name may never be blasphemed, 
but rather honored and praised on our account. 

Petition, a begging, an earnest asking. First. The pe- 
titions, like the Commandments, are divided into two 
classes. Three relate to God (Thy) and three to man (us). 

Thy Name. See Notes on Question 99. The Name of 
God means God Himself (Prov. 18 : 10 ; Ps. 20 : 1), all 
His attributes and all His holy things (word, day, rulers, 
Church and worship). 

Hallowed means two things : — 

1) In us. Rightly to know .... and praise Thee. 



302 NOTES ON THE 

To this end God made man in His own image (Ques. 6). 
We must have right views of God, which is possible only 
through the revelation of Jesus Christ, and this indeed 
only as we are in Christ, and thus know God not as a fact 
of doctrine but as a living power in us. He is to be loved, 
honored and worshiped, and all His sacred things are to 
be held in due reverence. We shall hallow His iS^ame in 
our hearts (1 Pet. 3 : 15), by meditation and holy long- 
ings (Ps. 84 : 2) ; with our lips, in earnest prayer and 
praise (Eph. 5 : 19, 20) ; but also by godly living, 
namely, 

2) By us. So order otir lives .... Thy Name iDe 

honored. The hallowing must go from heart and lip into 
daily living (Matt. 5: 16; 1 Pet. 2: 12). All unfaith- 
fulness, inconsistency, walking contrary to the Gospel of 
Christ, profanes the IS'ame of God, makes it low and com- 
mon before men. See Ezek. 36 : 20, compared with 22 : 
26-31. The Christian hallows God's Kame, not by shut- 
ting himself out from men, in cave or cloister, but by ear- 
nest activity among men, showing the life of Christ in him. 
Grant us. We here pray for grace and wisdom that we 
may glorify Him. Evidently, then, only a Christian can 
pray this prayer, for he alone has divine grace and power 
inclining and enabling him to such holy thoughts, words 
and deeds as honor God. 



HEIDELBERG CATECHISM. 303 



FORTY-EIGHTH LORD'S BAT. 



THE SECOND PETITION. 

Thy Kingdom come. 
Question 123. Which is the second petition? 

Answer. " Thy kingdom come," that is, rule us so by Thy 
word and Spirit, that we may submit ourselves more and more to 
Thee ; preserve and increase Thy Church ; destroy the works of 
the devil, and all violence which would exalt itself against Thee, 
and also all wicked counsels devised against Thy holy word, until 
the full perfection of Thy kingdom takes place, wherein Thou 
shalt be all in all. 

Thy Kingdom, namely the Christian Church, which, 
unlike earthly kingdoms, is not of a day, but everlasting 
(Ps. 145 : 13). In regard to its organization, see Notes 
on Question 54. 

Come. This is a missionary petition. It was also in 
the Jewish liturgies, a prayer for the speedy coming of 
the Messiah and the founding of His glorious Kingdom ; 
but for the Christian it has a very different meaning. 
Christ has come, Hi^ Kingdom has been founded (Acts 2 : 
4), and we here pray for its extension and establishment 
in the world, until the whole earth shall be filled with 
His glory. The answer of the Catechism has two parts, a 
positive : " Kule us . . . Thy Church," and a negative : 
" Destroy . . .all in all." 

1) Rule US, the individual members. By Thy WOrd 



304 NOTES ON THE 

and Spirit, teachmg us by the Gospel (written and 
preached), and enabling us by the Holy Ghost. So our 
eternal King governs us i^Ques. 31). For this light and 
grace we here pray. 

Incrsass Thy dmrch, namely the whole body of Christ, 
Here we pray for the spread of the Gospel, and for the 
increa;5e of Christian territory, in fulfillment of prophecy 
(Rev. 11 : 15). But to this end we must pay as well as 
pray, and work as well as wish. The kingdom will not 
come of itself. God works through means, even 
through us. 

Here, too, we pray for the coming of the Kingdom 
within us, for the increase of godliness in our own hearts 
and lives. Every Christian is a linle kingdom in which 
Christ reigns as truly as if there were no other saint on 
earth. 

PrgseiTS Thy CllUrch, amid her enemies and dangers, 
without and within, persecutors and heretics. TThat, ex- 
cept the Bible, can be more interesting than Church his- 
tory ? TVonderfully, indeed, has God kept His people, and 
brought them in safety through many a wilderness and 
many a Red Sea. 

2) Der^roy the works of the devil, his power and his 

plans, his agencies and efibrts, because these hinder the 

coming of God's kingdom. Until the full perfection of 

Thy kingdom is reached. Thus, in this petition, while 
we pray for the spread of the Church in the world, /. e., 
for the o-reater coming of the kino;dom of srace, we here 
prav also for the full cominsr of the kingdom of elorv, for 
the perfection and complete victory of the Church, which 
is possible only at the Second Coming of Christ. From 
Pentecost to that '' day of the Lord," is for the Church one 
great and joyful Advent (2 Pet. 3 : 12). 



HEIDELBERG CATECHISM. 305 

Evidently, therefore, only a Christian can pray this pe- 
tition, because he alone stands in this kingdom, only in 
him can it come, only he can truly desire its coming, and 
only he can rightly work for its coming. 



FORTY-NINTH JLORD'S DAY. 



THE THIRD PETITION. 

Thy icill he done on earth as it is in heaven. 

Question 124. Which is the third petition ? 

Ansiver. " Thy will be done on earth as it is in heaven ; " 
that is, grant that we and all men may renounce our own will, and 
without murmuring obey Thy will, which is only good ; that so 
every one may attend to, and perform the duties of his station and 
calling, as willingly and faithfully as the angels do in heaven. 

1) Thy will. The will of God is made known to us in 
His law, which is a perfect rule of right and duty. " Thy " 
will here stands opposed to our will, which through sin 
has been brought into sad rebellion against God. The 
deepest element of our sinfulness is self-will ; and so the 
very first element of Christian discipleship is to deny self 
and yield self to God (Matt. 16 : 2). Nor is this demand 
arbitrary, because His will is the best (Isa. 55 : 9), only 
good, says the Catechism. Only as we renounce, give up, 
our own will, can we pray this prayer. 

2) Bs don3. This is the positive act of obedience. 
Therefore we need to study and learn what the will of 
God is (Ps. 119 ; 33 ; Eph. 5 : 17), and then will in har- 
mony with it. Here we beg light and grace needful for a 

true obedience in all the relations of life. Hence only a 
20 



tDdoGofsidaL 



V»'. 



I * 






V 



'? BAT. 



3g wmr ^\ 






HEIDELBERG CATECHISM. 307 

pleased to provide us with all things necessary for the body, that 
we may thereby acknowledge Thee to be the only fountain of all 
good, and that neither our care nor industry, nor even Thy gifts, 
can profit us without Thy blessing, and therefore that we may 
withdraw our trust from all creatures, and place it alone in Thee. 

We now pass from the first division of the Lord's 
prayer to the second, from the fullness of God to the help- 
lessness of man. Before praying this petition, we should 
consider well whether we have rightly prayed the first 
three ; because only as we stand in right relation to God, 
to His Name, kingdom and will, can we expect Him to 
give us what we ask for ourselves. 

Us. We pray, not each for himself, but each for all, 
not only because all have the same wants, but because we 
are brethren and love is unselfish (Phil. 2 : 4). 

Bread. We here ask, in one general word, for *^all 
things necessary for the body." God Himself used it to 
express all temporal blessings (Gen. 3 : 19). We ask not 
greedily for riches or luxuries, but for bread, without 
which we must die. 

In this word we ask not only for natural but also for 
supernatural bread. The soul has hunger as well as the 
body ; and God has food for the higher as well as the lower 
nature (John 6 : 32, 33), namely in the Christian Church 
(Ques. 75-79). As we depend on God for earthly bread, 
much more for the heavenly. 

Daily, according to our daily need, with trust for the 
future. So God fed Elijah (I Kg. 17: 6). So Agur 
prayed (Prov. 30 : 8). This word teaches a lesson of 
trust and contentment, but not in the sense that we must 
not lay by for the future, for God Himself has taught us 
difierently (Gen. 41 : 48 ; 2 Cor. 12: 14). 

Give. God does not now feed us as He fed the He- 



308 NOTES ON THE 

brews and Elijah (Ex. 16 : 15 ; 1 Kg. 17 : 6), namelv, 
■svithout efibrt oii our part, but through the work of our 
hands. Here we ask God so to bless our labor and sub- 
stance that our bread may come. He is "the only foun- 
tain of all good." Literally our bread is from Him (Ps. 
l-to: 15, 16; 104: 10-15). Our plowing, sowing and 
watching will ayail nothing without His rain, sun and 
blessing (^Ps. 127 : 1, 2). This prayer, then, implies that 
we are working for our bread, and also that our work is 
righteous and thus worthy of His blessino^. God will 
bless neither idleness nor wrong-doing. This petition de- 
mands industry, honesty and economy. 

Only a Christian can pray also this petition. How can 
another ask God eyen for earthly bread, and spend his 
strength in sin ? How can he ask God for daily gifts, who 
does not thank Him in daily godliness ? 



FTPTT-riHST liORD'S DAT. 



THE FIPTH PETITION. 

And forgive us our debts as we forgive our debtors. 
Question 126. Which is the fifth petition? 

Answer. "And fokgite rs ottr debts, as vte FORGiyE 
CUE DKBTOES ; " tiiat is, be pleased, for the sake of Clirist's 
blood, not to impute to us, poor sinners, our transgressions, nor 
that depravity whicli always cleaves to us ; even as we feel this 
evidence of thv grace in us, that it is our firm resolution from the 
heart to forgive our neighbor. 

IDelots, namely, our sins. We owe full obedience to 



HEIDELBERG CATECHISM. 309 

God's law. Every sin is charged against us as something 
due to His justice. This petition, then, is a confession of 
sin, and implies a wi'ong relation to both God and man. 
Before praying it we should well consider what these debts 
are, how many and how great. The Catechism in Ques- 
tion 10, speaks of original and actual sins. Here it gives 
them a different name, " depravity " and " transgressions," 
the root and its branches. 

Forgive. Cancel the debt, for we are absolutely unable 
to pay it by satisfying Thy justice. " Our " debts : our 
own, and those of others. We ask this, not only in the 
sweet spirit of Christian intercession, but also in justice to 
them, since many of their sins are traceable to~bur own. 
For the sake of Christ's blood. Indeed again and again • 
the Catechism, — over against the Roman Catholic doc- 
trine of justification by works, and the rationalistic notion 
of pardon through God's abstract mercy apart from 
Christ, — declares that our whole salvation depends upon 
the sacrifice of Christ on the cross. God can forgive us 
only in Him. The doctrine of forgiveness was explained 
at length under Question 56, which see. We here pray 
for grace to see, hate and forsake all sin, and to walk in 
newness of life. Who, then, but a Christian, can pray 
tliis petition? 

As we forgive our debtors. What does this mean? 
1) Not because we forgive others. Our act cannot merit 
anything before God. 2) " As " cannot be the measure 
of our forgiveness, for in our weakness we forgive but 
poorly and partly, whereas God's forgiveness is full and 
complete. 3) But we make our forgiving others a condi- 
tion of receiving His forgiveness. Not because, nor as, 
but if. Forgiveness is a kingly act ; and every Christian 
shall exercise it toward men. We must forgive, because we 



310 NOTES ON THE 

are forgiven (Matt. 18 : 23-33). The grace of Christ in 
us is the ground of our own forgiveness ; and this very- 
grace must make us forgive others. So then we can ex- 
pect God to forgive us, only in case we forgive others, for 
the same grace is at hand for both ends. Or, to put the 
matter in another light: God cannot forgive those who 
hate Him ; but if we love Him, we will love also our 
brother (1 John 4 : 20), and love makes forgiveness. " Thy 
grace in us " makes us able to forgive ; but even with this 
we need a " firm resolution," showing how hard it is for 
frail man to forgive others. Notice, too, that our Saviour 
made no comment in regard to any of the six petitions 
but this one ; and in regard to this He gave a very solemn 
warning. See Matt. 6 : 14, 15. 



FIFTY-SECON^D LORD'S DAY. 



THE SIXTH PETITION. 

And lead us not into temptation, but deliver us from evil. 

Question 127. Which is the sixth petition ? 

Answer. "And IjEAD us not into temptation, but delivee, us 
FKOM EVIL ;" that is, since we are so weak in ourselves that we can- 
not stand a moment ; and besides this, since our mortal enemies, the 
devil, the world, and our own flesh, cease not to assault us, do Thou, 
therefore, preserve and strengthen us by the power of Thy Holy 
Spirit, that we may not be overcome in this spiritual warfare, but 
constantly and strenuously may resist our foes, until at last we ob- 
tain a complete victory. 

Lutheran Catechisms divide this question, and make a 
seventh ; but the Eeformed treat it as one, because, like 



HEIDELBERG CATECHISM. 311 

the tenth Commandment, its parts are a unit, and do not 
allow separation. 

This petition is very closely related to the last. There 
we beg God to forgive sin; here we beg deliverance 
from it. 

The answer of the Catechism has two parts : the reason 
for this petition, " since we . . .to assault us ;" and the 
meaning of the petition, " do thou preserve . . . complete 
victory." 

1) We are so weak, namely, through indwelling sin. 
We are under the power of evil. We lost all spiritual 

strength in the fall. Besides this . • . enemies. Our 

weakness makes them all the more a terror to us. The 
devil. He is the head of the kingdom of darkness, and 
our chief enemy. The WOrld is evil of every kind outside 
of us. The flesh is evil within us, our bad nature (Ques. 
7, 8). These enemies are mortal? — the Triglott says, 
" deadly." While we are weak they are strong, and their 
whole work is unto death. In baptism and in confirma- 
tion we renounced them, but yet we are not rid of them. 
They assault, or assail us, and like wise warriors, always 
on the weak side. This they cease not to do. They at- 
tack us not only every hour of the day, but also through 
all the days of our life. Thus we stand in a real conflict 
with sin and Satan, and to fight is the Christian's kingly 
office (Ques. 32). In this confession of weakness, we again 
express the fact and sense of our sin and misery (Ques. 
3-11). 

2) Do thou, therefore. This is our outcry to God, who 
alone can help us. Our sense of need drives us to Him ; 
but also His love draws us. By • • • thy Holy Spirit. 
His office is to make us partakers of Christ and all His 
benefits. He carries forward the work of our salvation. 



312 NOTES ON THE 

negatively, by deKyering lis from eyil, and positiyely by 
sanctifying U5. 

Praserve, This is rather negative, and refers to the as- 
saults of our three-fold enemy. It meaas keep me from 
their attacks and shield me from their power. Strengthen 
is more positive, and refers to the grace of God in us, 
whereby we are able to resist their attacks. Not be over- 
come. This expresses our sense of danger. " We wrestle 
not against flesh and blood " (Eph. 6 : 12), not against 
men, our equals, but against a superhuman enemv. B'llt 
resist. This we must do. God cannot do everything for 
us. The battle is real, and it is our own. In one sense, it 
is between Christ and Satan ; in another sense, it is be- 
tween Satan and every single soul. God must give U3 
grace or spiritual strength, but we must use it in a real 
resistance. CoZlStailtlj, because the enemy ceases not to 
war ; and stremiOTlsly, i- e. , very earnestly, because only 
so can we obtain a complete victory. But when will this 
be ? Not at confirmation, not at fifty, nor yet in old age. 
The Catechism is careml to teach us that the struggle be- 
tween grace and sin lasts our whole life long (Ques. 32, 
66, 115). 

*' Ne'er think the victory won, 
Nor once at ease sit down ; 
Thv arduou? work will not be done, 
Till thou hast got thv crown." 

Lead ns not into temptation, All temptation comes 

from the evil in which we stand, and is only the attack of 
the enemy "upon us. God tempts no man (Jas. 1 : 13). 
That is the work of the devil (Gen. 3:1; Matt. 4 : 1). 
Every Christian, like Christ, is in the wilderness, from his 
baptism to his death, and thus liable to temptations on 



HEIDELBERG CATECHISM. 313 

every hand. In one view temptation is a blessing, testing 
our sincerity and strengthening our Christian graces ; and 
this is needful, not that God may know what is in us, but 
that we ourselves may see our weakness and learn to lean 
upon God, the source of strength. So God makes even 
the plans of our enemies turn out to our advantage (Jas. 
1 : 12). But as all such conflict is painful, we here pray 
God to preserve us from these trials of faith and patience, 
and to give us needful grace to stand firm against all 
spiritual danger. But he that so prays must also be 
careful to keep out of danger. God cannot keep him from 
falling into sin who willingly walks therein. 

But deliver us from evil.* Evil is a general word, which 
includes all that God hates and that is hurtful to man, — 
evil within us and around us, and especially Satan as the 
source of all evil. In our great helplessness we here pray 
for deliverance : 

1) From bodily harm. " From lightning, tempest and 
earthquake, from plague, pestilence and famine, from all 
disasters by land and by water, from battle and murder, 
and from sudden death ; from tumult and riot, from sedi- 
tion and rebellion, — good Lord deliver us." 

2) From soul harm. " From all evil and harm, from the 
power of sin and the snares of the devil, from Thy wrath 
and from everlasting damnation, from all blindness of 
heart, from pride, vain-glory and hypocrisy, fror^ envy, 
hatred and malice, and all uncharitableness, from all im- 
pure lusts and desires, from all deceits of the world, the 
flesh and the devil, from hardness of heart and contempt 
of Thy word and authority, — good Lord deliver us." 

* Never try to improve the Lord's Prayer by saying "from all 
evil" — nor by making any other changes, as is often done. 



314 KOrKS ON THE 

Wo hero pniy for do.livoj*:vnco not from this or that ovil, 
but tVoni ovil in gonoral : and this dolivojunoo is not one 
singlo, abrupt, niiraonlous act of Gcxi, liko iho healing of 
tho h^poi-^ (,Luko 17 : 14), but a piwoss of graoo, running 
through our whole earthly lite, yea extending out oven to 
tlio ro^urreetion. a^ expressed in Part Third ot' the Apos- 
tles' Criwl. 

Aeoordingly this petition is partly answered in our 
daily ivcoiviug tho craee ot' Je^us Christ, and fully an- 
sworoii in tJio orlory of His Si.XH>nd Oonuuir. 

Who, then, but a Christian oan pray this petition? 
How can he resist temptation who refuses the graee of 
God ? How Oiui he be delivoivd from evil who willfully 
stands in its deadly jx>wor ? 



THE I^OXOLOOY. 
Sow 12S. How dost thou conclude thy prayer? 
-l>k<?«w. " For TurxE is the ktngi>om, tiik power, A]!n> the 
G1X)RY, FOR EVER ;" tliat is, all thciie we ask of Thee, hci^ui^e Thou 
art our King, and Almightv, art willing and able to give us all 
good; and all this wo pray for. that thorohy not wo, but Thy holy 
name, may be gloritied tor ever. 

This is the third diyisioti of tho Lord's Prayer. It is a 
beautiful appeal to God. It is tho logio of Christian iaith, 
whieh doe^ not stumble at any ratiotialistio or metaphy- 
sical ditheultie^ about how our prayers oan aifoot God, or 
how Gaxi can answer prayer. The doxology is tho tondor 
pleading of a Christian child with tho good Father in 
heayon, saying, " Thou art able to do it, being Almighty 
Grod, and willing, being a t^vithful Father" (^Quos. 
26\ Thine is tiio kingdom, of nature, gnico and glory, 
in which to answer this pniyor ; aJld the pcwsr, creative 



HEIDELBERG CATECHISM. 315 

providential and redemptive, with which to do it; and 
th© glory of doing it, from me and all Thy saints. And 
this forever, an everlasting kingdom, power and glory. 
This is the voice of adoration and thanksgiving, our 
prayer being now turned to praise. 

Thus even this doxology shows that he who prays it 
must be a Christian, because only a son can so plead 
with the Father. How can he who stands outside the 
kingdom, who resists redeeming power, and refuses to 
glorify God in heart and life, — thus plead the kingdom, 
power and glory of the Father, as the ground of his 
prayer ? 

AMEN. 

Question 129. What doth the word " Amen " signify ? 

Ansvjer. "Amen" signifies, it shall truly and certainly be; for 
my prayer is more assuredly heard of God than I feel in my heart 
I desire these things of Him. 

Amen. So all our prayers end, and yet many know 
not its meaning. Judging from the hurried, irreverent 
way in which many congregations sit down, before the 
" amen " is half spoken, one might think it means : the 
prayer is ended, hasten out of the presence of God. But 
amen is as really a part of the Lord's Prayer as " Our 
Father" is, yea, a part of every prayer, and therefore to 
be spoken and heard with reverence. 

Amen is a Hebrew word which comes down to us un- 
changed through Greek, Latin, German and English. It 
has the same sound in all languages. 

Amen was used in all ages of the Hebrew Church 
(Deut. 27 : 15-26j. The Saviour and the Apostles intro- 
duced it into the Christian Church. It seals every book 
of the New Testament but three. John heard it in the 



316 NOTES ON THE 

worship of heaven (Rev. 19 : 4). It is the name of Christ 
(Rev. 3 : 14), and thus a very sacred word, meaning, 
faithful and true as He is. 

Among men the word means, agreement, assent, endorse- 
ment, — as in hearing God's word and in vows (Neh. 5 : 
13), and in prayer (1 Chron. 16 : 36 ; 1 Cor. 14 : 16). 

At the close of a prayer "amen" is: 1) a word of 
prayer, so be it. " Amen. The Lord do so " (Jer. 28 ; 
6). 2) A word of faith, so it shall be, for God has pro- 
mised it (2 Cor. 1 : 20). " My prayer is more assuredly 
heard of God, than I feel in my heart I desire these things 
of Him." In other words, our desire is less certain than 
His willingness.* His love is greater than our sense of 
need ; and our faith in this fact is expressed in the word 
amen. So the Lord's Prayer begins and ends with the 
spirit of adoption : " Our Father Amen." 



AFTER THIS INIANNER, THEREFORE, PRAY YE. 

This is the Lord's Prayer, and this is its meaning. 
*' After this manner, therefore, pray ye ; " in these words, 
as a model form ; in this trusting spirit of sonship ; with 
such brevity and fulness. 

Pray it devoutly, intelligently, thoughtfully, believingly, 
and above all with life as well as with lip. When you 
say Hallowed, then glorify God in body and in spirit ; 
Zingdom, then so live that it may come in you and 
through you ; will, then try to obey it more perfectly 
from day to day ; bread, then work faithfully and receive 
it thankfully ; forgive, then walk in newness of life, and 

* And vet how many Christians pray as though God were un- 
willing to answer them ! 



HEIDELBERG CATECHISM. 317 

be merciful to others ; deliver, then daily yield body, soul 
and spirit to the sanctifying power of the Holy Ghost. 



IS CHRIST IN THE LOED's PRAYER? 

"We must always pray in the name of Jesus Christ, as 
our only Advocate with the Father ; and yet He is not 
named in the Lord's prayer. Why not ? And how, then, 
can we use it ? 

This prayer was given before His victory over death in 
the resurrection ; and therefore He could not teach His 
disciples to pray in His name during the days of His 
humiliation, — just as there were no baptisms in His name 
till after His glorification. Hence He is not named in 
the prayer. 

And yet the fact of Christ as the Redeemer of the 
world and our only High Priest, truly and plainly runs 
through the whole prayer : — 

How can God be our Father, except through Jesus 
Christ, " of whom the whole family in heaven and earth 
is named " (Eph. 3 : 15) ? See Ques. 26, 33. How can 
men hallow the Name of God or do .His will, except they 
be first quickened by His grace (Eph. 2:1)? What King- 
dom, but Christ's ? Who but He is bread for our souls 
(John 6 : 48) ? Where is forgiveness, except in His 
Church and through His blood (Col. 1 : 14) ? How can 
we be delivered from sin except by His grace and Spirit ? 
And Christ Himself is the Amen. 

Christ is in the address, in each petition, and in the 
doxology. Hence, though He is not named, yet the Lord's 
Prayer is truly a Christian prayer, and none but a Chris- 
tian can pray it. Amen and amen. 



INDEX. 



Actual sin, 37. 

Admonition, 185. 

Adoption, 79. 

Adult conversion, 200. 

Adultery, 265. 

Advent, second, 108. 

Adversity, Q7. 

Affirming, 233. 

Amen, 315. 

Anointing of Christ, 72 ; of Chris- 
tians, 76. 

Apostles' Creed, 50. See Creed. 

Ascension of Christ, 99. 

Assurance of forgiveness, 129, 130, 
171. 

Authors of the Catechism, 8. 

Backsliding, 184. 

Baptism, 149-163; benefits of, 151, 
155 ; of John, 152 ; of Christ, 
72 ; and regeneration, 155 ; and 
circumcision, 159; and forgive- 
ness, 129 ; of infants, 156-163 ; 
objections to, 160 ; grace of, 159 ; 
mode of, 162 ; a qualification 
for the Lord's Supper, 180. 

Benefits, of Chrisi's birth, 83 ; 
death, 87, 91, 92; resurrection, 
97 ; ascension, 103 ; session, 107 ; 
of Baptism, 151, 155 ; of Lord's 
Supper, 166, 170. 

Betting, 273. 

Betrothal, 271. 

Birth of Christ, 81. 

Boasting, 283. 

Body, resurrection of, 131 ; and 
blood in L )rd's Supper, 173. 

Bread, daily, 306; in the Lord's 
Supper, 165, 173. 

Bribery, 273. 



Burial of Christ, 91. 

Capital punishment, 261/ 

Catechism, Heidelberg, Eeformed, 
7; its authors, 8; peculiarities, 
9; divisions, 9, 18; personal 
address, 9 ; ireuical spirit, 11 ; 
parts, 21, 40, 190. 

Catechization, 7. 

Catholic faith, 55 ; Church, 119. 

Causes of murder, 260. 

Chance, Q7. 

Character, 281. 

Childhood of Christ, 83. 

Children in the Church, 156-158 ; 
bound by baptismal vows, 161 ; 
bearing iniquity of parents, 225 ; 
conversion of, 197, 202. 

Christ's humanity, 42, 81 ; divin- 
ity, 43, 79 ; name, 71 ; baptism, 
72 ; offices, 72-74 ; one sacrifice, 
145 ; death, 88-91 : descent, 92- 
96 ; resurrection, 96 ; ascension, 
99 ; kingship, 73, 107 ; session, 
106 ; second coming, 108 ; inter- 
cession, 104; as Judge, 109 ; in 
the Lord's Supper, 167 ; in the 
Lord's Prayer, 317. 

Christian name, 74; Baptism, 152; 
discipline, 184 ; prayer, 295. 

Church, 115-120; forgiveness of 
sins in, 129. 

Circumcision, 159. 

Civil law and Suu'^Iay, 243. 

Comfort, Christian, 13. 

Commandments: position in Cat- 
echism, 11 ; given at Sinai, 210 
how divided, 212; negative form 
213 ; preface to, 215 ; first, 214 
second, 220 ; third, 227 ; fourth 
239; fifth, 249; sixth, 254; sev 

319 



320 



r^DEX. 



enth, 264; eighth, 272; ninth, 
281 ; tenth, 2So ; keeping them, 
289 ; preaching them, 291. 

Communion of saints, 121-125. 

Contentment, 285, 28S. 

Conversion, 193-205; its position 
in the Catechism, 11, 194; of 
children. 194, 197, 202 ; of adulcs, 
200 ; and regeneration, 196 ; and 
conTiction, 202 ; and sanctifica- 
tion, 203 ; diJferent in different 
persons, 204. 

Covetousness, 276, 286. 

Creation, 63. 

Creed as our faith, 54; catholic, 
55 : sum of doctrine, 55 ; parts, 
61, 69, 110 .; name, 53 ; position 
in Catechism, 10, 54: history, 
53 : use, 56 ; order, 57 ; things 
omitted, 53. 

Crucifixion, 88-90. 

Cruelty, 257 

Dancing, 269. 

Daily bread, 306. 

Dav"of God, 239. 

Death of Christ, SS-91. 

Debts, forgive us our, 308. 

Deliverance, 19, 21, 40 : from evil, 

313. 
Depravity, 30-34. 
Descent into hades, 92-96. 
Destroying property, 278. 
Difference between Romanism and 

Protestantism. 178. 
Difficulties in our deliverance, 41 ; 

in discipline, 187. 
Discipline, 184-189. 
Divinity of Christ, 78, 79. 
Divisions of the Catechism, 9, 17. 
Divorce, 267. 
Doxology, 314. 

Eighth Commandment, 272. 
Eightieth question, 178. 
Engagement, 271. 
Erasure of names, 185. 
Everlasting life, 133-135; punish- 
ment, 38. 
Eucharist, 164. 
European Sunday, 247. 
Exaltation of Christ, 95, 101. 



Excommunication, 185. 
Extortion, 274. 
Extravagance, 277. 

Eaith, 47; true, 48; from the 
Holy Ghost, 49; objects of, 50; 
and justification, 135, 138: and 
salvation, 140 ; whence it comes, 
141 : and conversion, 196. 

False worship, 221; oath, 234; 
witness, 282. 

Feetwashing, 248. 

Father (God), 62, 63,299. 

Fifth Commandment, 249. 

First Commandment, 214. 

Fitness for the Lord's Supper, 
179. 

Flattery, 283. 

Forgiveness of sins, 125-130; in 
the Lord's Supper, 180. 

Forgive tis our debts, 308. 

Fourth Commandment, 239. 

France and the Lord's Day, 242. 

Fraudulent dealing. 275. 

Frederick ILL., 8, 179. 

God's law, 22, 209; justice, 35; 
mercy, 3S : providence, 65 ; wor- 
ship, 220: name, 228; day, 239; 
rulers, 249 ; will, 305 ,: as Father, 
62, 299 ; Creator, 63 ; jealous, 
224. 

Good works, nature of, 206 ; and 
justification. 138 ; fruit of grace, 
139 : why do them, 191. 

Gospel, 45 : sum of, 52. 

Grace of Baptism, 159 ; of Lord's 
Supper, 171. 

Hades, 92-96. 

Hallowing God's name, 301. 

Hate, toward God, 25 ; toward 
man, 26. 

Heaven, 100. 

Heidelberg Catechism. See Cate- 
chism. 

Hell, 93. 

Hoarding monev, 277, 287. 

Holv Baptism, 149-163. 

Holy davs, 240. 

Holy Ghost, 17, 49, 105, 110-113. 

Humanity of Christ, 81. 



INDEX. 



321 



Humiliation of Christ, 81, 95. 
Hypocrites, 181. 

Idleness, 276. 

Idolatry, 215-217. 

Image of God, in man, 28 ; in wor- 
ship, 222. 

Immersion, 163. 

Infant baptism, 156-163; com- 
munion, 181. 

Infidels, 158. 

Ingrafted into Christ, 46. 

Iniquity visited, 225. 

Injustice to man, 35. 

Institution, of Baptism, 152 j of 
the Lord's Supper, 172. 

Intercession of Christ, 104. 

Intermediate state, 92-96, 131* 

Introduction, 7. 

Irenical spirit of the Catechism, 
11. 

Invocation of saints, 218. 

Jesus, 69. 

Jealous God, 224. 

Jewish Church, 116, 117. 

John's baptism, 152. 

Judgment, 109. 

Justice of God, 35. 

Justification by faith, 135, 138; 

and regeneration, 138 ; and good 

works, 138. 

Keeping the Commandments, 289. 
Keys of the Kingdom, 182. . 
Killing, forms of, 256. 
Kingdom come, 303. 
Kingship of Christ, 73, 107; of 
Christians, 77. 

Law of God, in sum, 22; in de- 
tail, 209; shows our misery, 
25 ; keeping it, 289 ; preaching 
it, 291. 

Life, 254; everlasting, 133. 

Lord, 80. 

Lord's Day, 240. 

Lord's Prayer, 297-317. 

Lord's Supper, 125, 163-182 ; four 
theories of, 164; benefits of, 
166, 170; more than a memo- 
rial, 168; and ubiquity, 170; 

21 



and the resurrection, 170; and 
the mass, 176 ; and forgiveness, 
129,180 5 fitness for, 179; pro- 
faned, 181 ; how and how often 
to be received, 176. 

Lotteries, 273. 

Lying, 282. 

Marriage, improper, 265; right 
views of, 270. 

Mary, 81. 

Mass, popish, 176. 

Membership of children, 156-158. 

Memorial side of the Lord's Sup- 
per, 166, 168. 

Mercy of God, 38. 

Misery of man, 19, 21, 27, 35. 

Mode of Baptism, 162; of the 
Lord's Supper, 176. 

Morality, 34. 

Murder, kinds of, 255 ; causes of, 
260. 

Name, of God, 228, 301 ; Father, 
62; Son, 69, 71, 78-80; Holy 
Ghost, 113 ; of Christians, 74- 
78. 

Necessity of good works, 190. 

Neglect of the Lord's Supper, 171. 

Ninth Commandment, 281. 

Nourishment in the Lord's Sup- 
per, 166. 

Number of Sacraments, 148. 

Nurture of children, 160. 

Oath, 229-234. 

Objects of faith, 50. 

Object of discipline, 186, 187. 

Objections to infant baptism, 160- 
162. 

Offices of Christ, 72; of Chris- 
tians, 76. 

Olevianus, 8. 

One sacrifice of Christ, 145, 147. 

Only begotten Son, 78. 

Opus operatum, 141, 175. 

Origin of sin, 36. 

Original sin, 37. 

Palatinate, 8. 
Palestine divisions, 87. 
Pardoning power of rulers, 261. 



322 



INDEX. 



Parts of the Catechism, 21, 40, 
190 ; of the Creed, 61, 69, 110. 

Passover, 176. 

Passion of Christ, 86. 

Peculiarities of the Catechism, 9. 

Pentecost, 111, 116. 

Periods of redemption, 105. 

Perjury, 229, 234. 

Personal address of the Catechism, 
9. 

Petitions of Lord's Prayer, 301- 
314. 

Polygamy, 265. 

Pontius Pilate, 87. 

Position of Creed, 10 ; of Com- 
mandments, 11 ,• of conversion, 
11, 194. 

Prayer, 293; necessity of, 294; 
requisites of, 295; Lord's, 297. 

Preaching the Commandments^ 
291. 

Preface, 5. 

Priesthood of believers, 77. 

Profanity, 235. 

Prone to sin, 25. 

Property, 272. 

Prophetical and priestly office of 
Christ, 72 ; of Christians, 76. 

Prosperity, 68. 

Providence of God, 65. 

Punishment, capital, 261 ; of sin, 
37; everlasting, 38. 

Purity, 264, 

Qualifications, of the Redeemer, 
42 ; for ihe Lord's Supper, 180. 
Quick and dead, 109. 

Peckless risks, 258. 

E-edeemer, 44; qualifications of, 
42. 

Redemption, periods of, 105. 

Regeneration, 34; and justifica- 
tion, 138. 

Repentance, 196. 

Requisites of prayer, 295. 

Restitution, 279. 

Resurrection, of Christ, 96; of 
Christians, 98 ; of the body, 
131; and the Lord's Supper, 
170. 

Reverence in worship, 237. 



Righteous by faith, 137. 
Right hand of God, 106. 
Rulers of God, 249. 

Sacraments, 140-149; and word, 
141, 147; defined, 142; in the 
Old Testament, 144 ; not empty, 
146 ; how manv, 147 ; in Roman 
Catholic Church, 148. 

Sacrifice of Christ, 145, 147. 

Saints, 122; invocation of, 218; 
communion of, 121-125. 

Sanctification and conversion, 203. 

Saved, are all ? 46. 

Saviour, 70. 

Second coming of Christ, 108. 

Second Commandment, 220. 

Seventh Commandment, 264. 

Sin : not from God, 28 ; from man, 
29; origin of, 36; original, 37; 
actual, 37 ; punishment, 37 ; re- 
mission, 49. 

Sins : how great, 27. 32 ; forgive- 
ness of, 49, 125-128. 

Sinlessness of Christ, 82. 

Sixth Commandment, 254. 

Slander, 283. 

Slang. 268. 

Society P. C A., 257. 

Son of God, 78. 

Sons of God, 79. 

Soothsaying, 217. 

Sorcery, 217. 

Spirit of the Catechism, 11. 

Sprinkling, 163. 

Stealing, forms of, 273. 

Sufierings of Christ, 85-90. 

Suicide, 258. 

Sum of the law, 22 ; of the gospel, 
52. 

Sunday, 239; changed from sev- 
enth to first day, 241 ; in Europe, 
247. 

Supererogation, works of, 208. 

Superstition, 217. 

Suspension, 185. 

Swearing, in the oath, 233 ; pro- 
fane, 235. 

Tale-bearing, 284. 

Temptation, lead us not into, 310. 

Ten Commandments, 210-293. 



INDEX. 



323 



Tenth Commandment, 285. 
Tenth day rest, in France, 243. 
Thankfulness, 19, 140, 190. 
Third Commandment, 227. 
Trent, Council of, 179. 
Triglott, 11. 
Trinity, 57-61. 
True faith, 48 ; worship, 223. 
Two Sacraments, 148. 



Ubiquity, 102, 170. 
Unbloody sacrifice, 178. 
Uncleanness, 270. 
Unitarians, 59. 

Universal depravity, 31 ; priest- 
hood, 77. 
Ursinus, 8. 



Usury, 274. 

Virgin Mary, 81. 
Vows, baptismal, 198; binding on 
children, 161. 

Water-baptism, 154. 

Washing of baptism, 150. 

Wasting goods, 278. 

Wicked, resurrection of, 133 j 

saved? 193. 
WiU of God, 305. 
Wine, eucharistic, 166. 
Witness, false, 282. 
Word and Sacraments, 141, 147. 
Works, good, 138, 190. 
Worship of God, 220 ; false, 221 j 

true, 223 ; reverence in, 237. 



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